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LIBRARY OF THE THEOLOGICAL SEMINARY 


PRINCETON. N, J. 


PRESENTED BY 


Est ate of Rev. George G. Smith 


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CRITICAL AND GRAMMATICAL 


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COMMENTARY — 
ON ST. PAUL’S 


EPISTLE TO THE GALATIANS, 


REVISED TRANSLATION. 


BY 


. 
RT. REV. CHARLES J. ELLICOTT, 


BISHOP OF GLOUCESTER AND BRISTOL. 


Muth av Introductory Notice 


By CALVIN E. STOWE, D. D., 


PROFESSOR OF SACRED LITERATURE IN ANDOVER THEOLOGICAL SEMINARY. 





BOS TOM:: 


DRAPD Ri AND SHALL LEDAY. 


PHILADELPHIA: SMITH, ENGLISH, AND CO. 
CINCINNATI: GEO. S. BLANCHARD AND CO. 


18:07- 


¥ntered according to Act of Congress, in the year 1860, by 
WARREN F. DRAPER, 
In the Clerk’s Office of the District Court of the District of Massachusetts. 


Andover: 
Electrotyped and Printed by W.F. Draper. 


INTRODUCTORY NOTICE 


Vt AME RTO AN eto Pen. 


THe Commentaries of Professor Ellicott, modest and unas- 
suming as they are in tone, really mark an epoch in English 
sacred literature. They are as different from other English 
commentaries as De Wette’s are from the Germans who pre- 
ceded him ; and what De Wette has been to German exegesis, 
Ellicott is and will be to the English. I speak of scholarship 
and mode of exhibition mainly ; but the remark is also true in 
another respect, for, as De Wette was in his time the soundest 
and most favorable type of German rationalism as applied to 
.the exposition of Scripture, Ellicott now most fitly represents 
the clear common sense and reverential piety so happily char- 
acteristic of the best biblical expositors in the English church. 
Protestant Germany only could have produced a De Wette, 
and Protestant England only, an Ellicott. 

It is the professed object of both these writers, by a severe 
and purely grammatical analysis of the language of the sacred 
penmen, to ascertain precisely the ideas which they meant to 
convey ; and: to express the “results of this analysis in the 
simplest and briefest manner possible, without reference to. 
_ theological systems, or ecclesiastical prepossessions, or practical 
inferences. This method must lie at the foundation of all true 
exegesis, and, to those who receive the Bible as the word of 
God, must form the basis of all Christian theology. Yet it is 
a method very seldom followed with any good degree of strict- 
ness, and it is not a method which is generally particularly ᾿ 
interesting to theologians and preachers. It differs from the 
usual style of commentary as pure wheat differs from mer- 


+ 


Il INTRODUCTORY NOTICE. 


chantable flour. Though the ascertainable purity of the wheat 
is acknowledged to be a great advantage, there is the trouble of 
grinding it before it can be made into bread. Theologizing 
and sermonizing commentary, though everywhere intermingled 
with the speculations and prepossessions of the commentator, 
is generally preferred to a severe and strictly linguistic exege- 
sis, because, though less pure, it furnishes the material more 
ready for immediate use. But which method is it that really 
takes the Bible as the sufficient and only authoritative rule of 
Christian faith and practice, and follows out to its legitimate 
results the fundamental principle of Protestantism? There 
can be but one answer to this question ; and it is this, the only 
truly biblical and Protestant method of commentary, which 
Professor Ellicott has conscientiously, consistently, and suc- 
cessfully pursued. 

It is the crowning excellence of these commentaries, that 
they are exactly what they profess to be, critical and gram- 
matical, and therefore, in the best sense of the term, eze- 
getical. It is no part of the author’s object to theologize or to 
sermonize, or to make proof-texts, or to draw inferences or to 
repel them, but simply to interpret the language of the sacred 
writers ; and this object he accomplishes. He first, with the 
utmost care and the most conscientious laboriousness, gives the 
reader a correct text, by means of a widely extended comparison. 
of original MSS., ancient translations, and the best editions, 
‘The amount of hard work evidently expended on this part of 
his undertaking is, to one who knows how to appreciate it, 
almost appalling. His results are worthy of all confidence. 
He is more careful and reliable than Tischendorf, slower and 
more steadily deliberate than Alford, and more patiently 
Jaborious than any other living New Testament critic, with the 
exception, perhaps, of Tregelles. Having thus ascertained the 
text, he then goes to work lexically and grammatically upon 
every word, phrase, and sentence which it offers; and here 
again is everywhere seen the real labor limae of the untiring 
and conscientious scholar. Nothing escapes his diligence, noth- 
ing wears out his patience. His exegetical conclusions are 
‘stated briefly and modestly, and with the utmost simplicity. 


INTRODUCTORY NOTICE. ΠῚ 


His references to other opinions and other writers, and to all the 
requisite authorities, are abundantly copious for the purposes 
of the most thorough study. The marginal indications of the 
course of thought are exceedingly judicious and helpful ; and 
the full translations given at the close of each Commentary 
harmonize with all the other parts of the work. Here the 
constant marginal quotations from the older translators give 
the reader the best possible opportunity for an extensive com- 
parison, which would otherwise, in most cases, be quite impos- 
sible, for want of access to the books. 


The reader will be gratified to learn something of the his- 
tory of the unpretending scholar who has already done so 
much, and who gives promise of so much more. CHARLES 
Joun Exticorr is of an old Devonshire family, a branch of 
which early emigrated to America, and still has descendants 
here. He was born in 1819, the son of Rev. Charles Spencer 
Ellicott, Rector of Whitwell in Rutlandshire. He studied at 
the grammar schools of Oakham and Stamford, and afterwards 
entered St. John’s College, Cambridge, of which society he be- 
came a Fellow in 1844. In 1848 he married and took the 
Rectorship of Pilton, in Rutlandshire, which he held till the 
beginning of 1856; when, for the sake of having access to 
large public libraries, he resigned his living and returned to 
Cambridge. In 1858 he was appointed one of the select 
preachers before the University, and prepared and published a 
volume of sermons on the “ Destiny of the Creature’? (Rom. 
8:19 ff.). He received the same appointment again the next 
year, and was also made Hulsean Lecturer. In this capacity 
he delivered a course of lectures on the connection of the 
events in the life of Christ, which are now in press, and will 
soon be published. In 1858, also, he was appointed to succeed 
Professor Maurice in the professorship of Divinity at King’s 
College, Loudon, which office he still holds. On the 20th of 
February, 1860, while on a journey from Cambridge to London, 
in fulfilment of the duties of his office, he came very near 
losing his life by a shocking accident on the Eastern Counties 
Railway. Three persons in the same compartment with him 


IV INTRODUCTORY NOTICE, 


were instantly killed, and he had both legs broken, and his 
arm and head were severely scalded. His life was saved by 
his throwing himself upon the bottom of the carriage at the 
moment when the shock was greatest. He has now recoy- 
ered from his injuries and is pursuing his work with undimin- 
ished zeal and success. He has already published on all the 
epistles of Paul, except Corinthians and Romans, and these he 
has now in hand, and will in due time complete. 


The American publisher will issue the successive volumes, 
as rapidly as circumstances will permit, in the same order with 
the English (the next being the epistle to the Ephesians), till 
the whole series is in the hands of our scholars. It is to be 
hoped also that the American publishers of Alford’s work on 
the Greek Testament will speedily complete that, as the last 
volume is now in press in England. It is a different kind of 
commentary from Ellicott’s, though equally useful in its own 
way. It includes the whole of the New Testament, and has 
more of what critics call introduction in the shape of extended 
and elaborate prolegomena to the several books, and is design- 
edly of as popular a cast as, from the nature of the case, a 
scholarly commentary on a Greek book can be. The two works 
cannot at all interfere with each other. Both are an honor to 
the English theological literature of the present generation ; 
each in its own sphere supplies an urgent want; and they both 
ought to be accessible to American students at as cheap a rate 
as possible. 

C. E. STOWE. 


THEOL. SEM., ANDOVER, MA8s. 
Aug. 30, 1860. 


PREFACE TO THE FIRST EDITION. 


TuE following commentary is the first part of an attempt to elucidate St. 
Paul’s Epistles, by systematically applying to the Sacred Text the present 
principles of grammar and criticism. 

It is the result of several years’ devotion to the study of biblical Greek, 
and owes its existence to the conviction that, in this country, the present very 
advanced state of philology has scarcely been applied with sufficient rigor to 
the interpretation of the New Testament. Our popular commentaries are too 
exclusively exegetical,’ and presuppose, in the ordinary student, a greater 
knowledge of the peculiarities of the language of the New Testament than it 
is at all probable he possesses: Even the more promising student is sure to 
meet with two stumbling-blocks in his path, when he first maturely enters 
upon the study of the Holy Scripture. 

In the first place, the very systematic exactitude of his former discipline in 
classical Greek is calculated to mislead him in the study of writers who 
belonged to an age when change had impaired, and conquest had debased 
the language in which they wrote ;—his exclusive attention to a single 
dialect, informed, for the most part, by a single and prevailing spirit, ill pre- 
pares him for the correct apprehension of writings in which the tinge of na- 
tionalities, and the admixture of newer and deeper modes of thought are both 
distinctly recognizable ; — his familiarity with modes of expression, which had 
arisen from the living wants of a living language, ill prepares him correctly 
and completely to understand their force when they are reproduced by aliens 
in kindred and customs, and strangers, and even more than strangers in 
tongue. Let all these diversities be fairly considered, and then, without enter- 
ing into any more exact comparisons between biblical and classical Greek, it 
will be difficult not to admit that the advanced student in Attic Greek is 
liable to carry with him prejudices, which may, for a time at least, interfere 
with his full appreciation of the outward form in which the Sacred Oracles 


1Imust éxplain the meaning in which, I use this word when in contradistinction to 
“grammatical.” By a grammatical commentary, I mean one in which the principles of 
grammar are either exclusively or principally used to elucidate the meaning: by an exeget- 
tal commentary, one in which other considerations, such as the circumstances or known 
sentiments of the writer, etc., are also taken into account. I am not quite sure that Iam 
correct in thus limiting “‘ exegetical,” but I know no other epithets that will serye to con- 
yey my meaning. 


VI PREFACE TO THE FIRST EDITION. 


are enshrined. No better example of the general truth of these observations 
could be adduced than that of the illustrious Hermann, who, in his disquisi- 
tion on the first three chapters of this very epistle, has convincingly shown, 
how even perceptions as accurate as his, and erudition as profound, may still 
signally fail, when applied, without previous exercise, to the interpretation of 
the New Testament. 

A second stumbling-block that the classical student invariably finds in his 
study of the New Testament, is the deplorable state in which, till within the 
last few years, its grammar has been left. It is scarcely possible for any one 
unacquainted with the history and details of the grammar of the N. T. to 
form any conception of the aberrant and unnatural meanings that have been 
assigned to the prepositions and the particles; many of which cling to them 
in N. T. lexicons to this very day.’ It requires a familiar acquaintance with 
the received glosses of several important passages to conceive the nature of 
the burdens hard to be borne, which long-suffering Hebraism —‘ that hidden 
helper in all need,’ as Liicke ? calls it — has had to sustain ; and how genera- 
tions of excellent scholars have passed away without ever overcoming their 
Pharisaical reluctance to touch one of them with the tip of the finger. Then, 
again, grammatical figures have suffered every species of strain and distor- 
tion; enallage, hendyadys, metonymy, have been urged with a freedom in the 
N. T. which would never have been tolerated in any classical author, however 
ill-cared for, and however obscure. Here and there in past days a few pro- 
testing voices were raised against the uncritical nature of the current inter- 
pretations; but it is not, in Germany, till within a very few years, till the 
days of Fritzsche and Winer, that they have met with any response or recog- 
nition; and, among ourselves, even now, they have secured only a limited 
and critical audience. ’ 

It thus only too often happens, that, when a young man enters, for the first 
time, seriously upon the study of the N. T., it is with such an irrepressible 
feeling of repugnance to that laxity of language, which he is led to believe is 
its prevailing characteristic, that he either loses for the language of inspira- 
tion that reverence which its mere literary merits alone may justly claim ; or 
else, under the action of a better though mistaken feeling, he shrinks from 
applying to it that healthy criticism to which all his previous education had 
inured his mind. The more difficult the portion of Scripture, the more sen- 
sibly are these evils felt and recognized. 

It is under these feelings that I have undertaken a commentary on St. 
Paul’s Epistles, which, by confining itself to the humbler and less ambitious 


1 That this language is in no way overstrained may be easily seen by the notices in 
Winer’s Grammar, on any leading preposition or conjunction. Ἔν is a difficult preposition 
in the N. T., but it would require a considerable amount of argnment to make us believe it 
could ever, even in Heb. xiii. 9, bear the meaning of ex! See Winer, Gr. § 52, a, p. 466 (Ed. 5). 

2 Liicke, on John iii. 20, vol. iii. p. 241. 


" 


ιν 


PREFACE TO THE FIRST EDITION. vit 


sphere of grammatical details, may give the student some insight into the 
language of the New Testament, and enable him with more assured steps, to 
ascend the difficult heights of exegetical and dogmatical theology. My own 
studies have irresistibly impelled me to the conviction, that, without making 
any unnecessary distinctions between grammar and exegesis, we are still 
to recognize the necessity, — of first endeavoring to find out what the words 
actually convey, according to the ordinary rules of language ; then, secondly, 
of observing the peculiar shade of meaning that the context appears to im- 
part. Too often this process has been reversed; the commentator, on the 
strength of some ‘ received interpretation’ or some dogmatical bias, has stated 
what the passage ought to mean, and then has been tempted, by the force of 
bad example, to coerce the words ‘per Hebraismum,’ or ‘ per enallagen,’ to 
yield the required sense. This, in many, nay, most cases, I feel certain, has 
been done to a great degree unconsciously, yet still the evil effects remain. 
God’s word, though innocently, has been dealt deceitfully with; and God’s 
word, like His Ark of the Covenant, may not, with impunity, be stayed up 
by the officiousness of mortal aid. 

I have, then, in all cases;striven, humbly and reverently, to elicit from the 
words their simple and primary meaning. Where that has seemed at variance 
with historical or dogmatical deductions, — where, in fact, exegesis has 
seemed to range itself on one side, grammar on the other, —I have never 
failed candidly to state it; where it has confirmed some time-honored inter- 
pretation, I have joyfully and emphatically cast my small mite into the great 
treasury of sacred exegesis, and have felt gladdened at being able to yield 
some passing support to wiser and better men than myself.' This, however, 
I would fain strive to impress upon my reader, to whatever party of the 
Church (alas! that there should be parties) he may chance to belong, that, as 
God is my witness, I have striven to state, in perfect candor and singleness of 
heart, all the details of interpretation with which I have come in contact. I 
have sought to support no particular party, I have desired to yield counte- 
nance to no peculiar views. I will candidly avow that on all the fundamen- 
tal points of Christian faith and doctrine my mind is fully made up. It is not 
for me to sit in judgment upon what is called the liberal spirit of the age, but, 
without evoking controversies into which I have neither the will nor the abil- 


1 Amidst all these details, I have, I trust, never forgotten that there is something higher- 
than mere critical acumen, something more sure than grammatical exgctitude; something 
which the world calls the *‘ theological sense,” but which more deyout thinkers recognize 
as the assisting grace of the Eternal Spirit of God. Without this, without also a deeper 
and more mysterious sympathy with the mind of the sacred writer whom we are presuming 
to interpret, no mere verbal discussions can ever tend truly to elucidate, no investigation 
thoroughly to satisfy. I trust, indeed, that I have never been permitted to forget these. 
golden words of him whom of all commentators I most honor and revere: - οὐδὲ yap δεῖ 
τὰ ῥήματα γυμνὰ ἐξετάζειν, ἐπεὶ πολλὰ ἕψεται τὰ ἀτοπήματα᾽ οὐδὲ Thy λέξιν Ka ἑαυτὴν. 
βασανίζειν, ἀλλὰ τῇ διανοίᾳ προσέχειν τοῦ γράφοντος. Chrysost.. 
tom. x. p. 674 b (ed. Bened.) 


ὙΠ PREFACE TO THE FIRST EDITION, 


ity to enter, I may be permitted to say, that upon the momentous subject of 
the inspiration of Seripture, I cannot be so untrue to my own deepest con- 
victions, or so forgetful of my anxious thoughts and investigations, as to affect 
a freedom of opinion which I am very far from entertaining. I deeply feel 
for those whom earth-born mist and vapor still hinder from beholding the full 
brightness and effulgence of divine truth; I entertain the most lively pity for 
those who still feel that the fresh fountains of Scripture are, in all the bitter- 
ness of the prophet’s lamentation, only ‘waters that fail ;’— I feel it and en- 
tertain it, and I trust that no ungentle word of mine may induce them to 
cling more tenaciously to their mournful convictions, yet still I am bound to 
say, to prevent the nature of my candor being misunderstood, that through- 
out this commentary the full’ inspiration of Scripture has been felt as one of 
those strong subjective convictions to which every hour of meditation adds | 
fresh strength and assurance. Yet I have never sought to mask or disguise a 
difficulty: I have never advanced an explanation of the truth of which I do 
not, myself at least, feel convinced. I should shrink from being so untrue to 
myself, I should tremble at being so presumptuous towards God; as if He 
who sent the dream may not in His own good tame send ‘ the interpretation 
thereof.’ That there are difficulties in Scripture, — that there are difficul- 
ties in this deep Epistle, I both know and feel, and I have, in no case, shrunk 
from pointing them out; but I also know that there is a time, — whether in 
this world of unrest, or in that rest which remaineth to God’s people, I know 
not,— when every difficulty will be cleared up, every doubt dispersed: and 
it is this conviction that has supported me, when I have felt and have been 
forced to record my conviction, that there are passages where the world’s wis- 
dom has not yet clearly seen into the depth of the deep things of God. 
Before I wholly leave this momentous subject, I would fain plead its 
importance in regard to the method of interpretation which I have endeav- 
ored to follow. Iam well aware that the current of popular opinion is now 
steadily setting against grammatical details and investigations. It is thouéht, 
I believe, that a freer admixture of history, broader generalizations, and 
more suggestive reflections, may enable the student to catch the spirit of his 
author, and be borne serenely along without the weed and toil of ordinary 
travel. Upon the soundness of such theories, in a general point of view, I 
will not venture to pronounce an opinion; I am not an Athanase, and can- 
not confront a world; but, in the particular sphere of Holy Scripture, I may, 
perhaps, be permitted to say, that if we would train our younger students to 
be reverential thinkers, earnest Christians, and sound divines, we must habit~ 
uate them to a patient and thoughtful study of the words and language of 


1 J avoid using any party expressions. I would not wish, on the one hand, to class myself 
with such thinkers as Calovius, nor could I subscribe to the Formiuda Consensus Helvetici ; 
but lam far indeed from recognizing that admixture of human imperfection and even 


error, which the popular theosophy of the day now finds in the Holy Scripture. 
4 


PREFACE TO THE FIRST EDITION. ΙΧ 


Seripture, before we allow them to indulge in an exegesis for which they are 
immature and incompetent. If the Scriptures are divinely inspired, then 
surely it is a young man’s noblest occupation, patiently and lovingly to note 
every change of expression, every turn of language, every variety οἵ inflec- 
tion, to analyze and to investigate, to contrast and to compare, until he has 
obtained some accurate knowledge of those outward elements which are per- 
meated by the inward influence and powers of the Holy Spirit of God. 
As he wearisomely traces out the subtle distinctions that underlie some 
illative particle, or characterize some doubtful preposition, let him cheer 
himself with the reflection that every effort of thought he is thus enabled to 
make, is (with God’s blessing) a step towards the inner shrine, a nearer 
approach to a recognition of the thoughts of an Apostle, yea, a less dim 
perception of the mind of Christ. 

No one who feels deeply upon the subject of inspiration will allow himself 
to be beguiled into an indifference to the mysterious interest that attaches 
itself to the very grammar of the New Testament. 

I will then plead no excuse that I have made my notes so exclusively crit- 
ical and grammatical. I rejoice rather that the awakening and awakened 
interest for theology in this country is likely to afford me a plea and a justifi- 
cation for confining myself to a single province of sacred literature. Al- 
ready, I believe, theologians are coming to the opinion that the time for 
compiled commentaries is passing away. Our resources are now too abun- 
dant for the various details of criticism, lexicography, grammar, exegesis, his- 
tory, archeology, and doctrine, to be happily or harmoniously blended in 
one mass. One mind is scarcely sufficiently comprehensive to grasp prop- 
erly these various subjects; one judgment is scarcely sufficiently discrim- 
inating to arrive at just conclusions on so many topics. The sagacious critic, 
the laborious lexicographer, the patient grammarian, the profound exegete, 
the suggestive historian, and the impartial theologian, are, in the present 
state of biblical science, never likely to be united in one person. Excel- 
lence in any one department is now difficult; in all, impossible. I trust, then, 
that the time is coming when theologians will carry out, especially in the 
New Testament, the principle of the division of labor, and selecting that 
sphere of industry for which they are more particularly qualified, will, in 
others, be content to accept the results arrived at by the labors of their 
contemporaries.’ 


1 In the present Epistle, there are distinct and instructive instances of the application of 
this principle. Hilgenfeld has published a recent edition of the Epistle to the Galatians, 
in which distinct prominence is given to historical and chronological investigations. Dr. 
Brown has lately devoted some expository discourses nearly exclusively to the doctrine 
and practical teaching of the Epistle; while Mr. Veitch has supplied him with grammatical 
annotations. Both of these works have their demerits as well as their merits, but, at any 
rate, they show that their authors had the good sense to confine themselves to those depart- 
ments of interpretation for which they felt the greatest aptitude. 


2 


x PREFACE TO THE FIRST EDITION, 


The most neglected portion of the New Testament literature is its lexicog- 
raphy; and this is the more inexcusable, as the excellent concordance of 
Bruder has been now twelve years before the world. I have here suffered 
greatly from want of sound help; and in addition to having frequently to 
draw solely from my own scanty resources in this department, and to leave 
my own more immediate subject to discuss points which 1 should have gladly 
found done to my hand, I have also had the thankless task of perpetually 
putting my readers on their guard against the overhasty and inaccurate 
classifications of Bretschneider and others. I have generally found Bret- 
schneider’s Lexicon the best; but the pages of my commentary will abun- 
dantly show how little reliance I have been able to place upon him. I 
rejoice to say that Dr. Scott, master of Baliol College, is engaged on a Lex; 
icon to the N. T.; and those who know his eminent qualifications for the 
task must feel, as I do, the most perfect confidence in the way in which it 
will be executed. I regret that it was too little advanced to be of any use 
to me in this commentary. The general lexicon (beside that of Stephens) 
which I have chiefly used, is the edition of Passow’s Lexicon by Palm and 
Rost, which I cannot help thinking is by very far the best lexicon, in a mode- 
rate compass, that we at present possess. ‘I'he prepositions, in particular, are 
treated remarkably well, and very comprehensively. 

Tne synonyms of the Greek Testament, a most important subject, have 
veen greatly neglected. We have now a genial little volume, from one who 
ulways writes felicitously and attractively upon such subjects; but the agree- 
«ble author will not, I am sure, be offended when I say that it can scarcely 
be ‘deemed otherwise than, as he himSelf modestly terms it, a slight contribu- 
tiun to the subject. We may fairly trust that an author who has begun so 
weil will continue his labors in a more extended and comprehensive form. 
As Mr. Trench’s work came too late into my hands, I have principally used 
the imperfect work of Tittman; but I perfectly agree with Mr. Trench in 
his estimate of its merits. 

In the Grammar of the N. T. we are now in a fairly promising state. 
The very admirable work of Winer has completely rehabilitated the subject. 
It is a volume that I have studied with the closest attention, and to which I 
am under profound obligations. Still, it would not be candid if I did not 
admit that it has its weak points. I do not consider the treatment of the 
particles (a most important subject in St. Paul’s epistles) at all equal to that 
of the prepositions, or by any means commensurate with our wants on this 
portion of grammar; the cases also might, perhaps, be more successfully 
handled. The great fault of the book is its superabundance of reference to 
the notes and commentaries on classical authors. In many cases these are 
of high importance ; but, in a vast quantity of others, as I have often found 
to my cost, but little information is to be derived from the source to which 
the reader 15 referred. Mr. Green's Grammar I consider a work of great 


PREFACE TO THE FIRST EDITION. ΧΙ 


ability, but too short and unsystematic to be of the use it might otherwise 
have been to the student. I have, therefore, been obliged to use freely other 
grammatical subsidies than those which more particularly bear upon the New 
Testament.!. My object has been throughout to make my references more to 
grammars and professed repertories of similar information, than to notes or 
commentaries on classical authors ; for Iam convinced that a good reference 
to a good grammar, though not a very showy evidence of research, is a truly 
valuable assistance; while a discursive note in an edition of a classic, from 
its want of a context, frequently supplies little real information. I have 
allowed myself greater latitude in references to the notes of commentators 
on the N. T., for here the similarity of language, and frequently of subject, 
constitutes a closer bond of union. In particular, I have used Fritzche’s 
edition of the Romans nearly as a grammar, so full is it and so elaborate in 
all details of language. As a grammarian, I entertain for him the highest 
respect; but I confess my sympathy with him as a theologian is not great, 
nor can I do otherwise than deplore the unjust levity with which he often 
treats the Greek Fathers, and the tone of bitterness and asperity which he 
assumes towards the learned and pious Tholuck. It is a sad evidence of an 
untouched heart and unchastened spirit, when a commentator on the New 
Testament leaves the written traces of his bitterness on the margins of the 
Covenant of Love. 

The same principle that has induced me to refer to repertories and sys- 
tematic treatises on grammar, has also influenced me whenever I have been 
led into dogmatical questions. I have sought, in most cases, information 
from writers who have made the whole subject their study. I have freely 
used Bishop’s Bull’s Harmonia Apostolica, Waterland’s Works, and such 
other of our great English divines as I have the good fortune to be ac- 
quainted with. I have used with profit the recent and popular treatise on 
St. Paul’s doctrine by Usteri, and that by Neander in his Planting of Chris- 
tianity; both of which, with, perhaps, some reservations, may be recom- 
mended t» the student. T regret that I cannot speak with so much freedom 
of the discussions of the clever and critical Ferdinand Baur in his Apostel 
Paulus. Ihave referred to him in a few cases, for his unquestionable ability 
has seemed to demand it, but it has been always cautiously and warily; nor 


do I at all wish to commend him to the notice of any student except of 


Ι 


1 I have especially used the admirable and (in my opinion) wholly unrivalled syntax of 
Bernhardy, the good compendious syntax of Madvig, the somewhat heavy treatise on the 
same subject by Scheuerlein, Jelf’s Grammar, and the small Greek grammar by Dr. 
Donaldson, which, thoug) unpretei.ding in form and succinct in its nature, will never be 
consulted. even by the advanced student, without the greatest advantage. Ou the particles, 
I have principally used the somewhat clumsy though useful work of Hartung, and the very 
able and voluminous notes of Klotz on Dvarius. This latter work the student will rarely 
cousult in vain. 1 have also derived some assistance frum Thiersch’s very good dissertation 
on the Pentateuch. 


XII PREFACE TO THE FIRST EDITION, 


advanced knowledge and of fully fixed principles. The other books and 
authorities which I have cited will sufliciently speak for themselves. 

I desire briefly, in conclusion, to allude to the general principles which 
I have adopted in the construction of the text, the compilation of the notes, 
and the revision of the translation, and to record my many obligations. 

(1.) The text is substantially that of Tischendorf:' the only deviations 
from it that I have felt compelled to make form the subject of the critical 
notes which are, at intervals, appended to the text. Changes have been 
made in punctuation; but these, generally speaking, have not been such as 
to require special notice. 1 have here applied the principle of division οὔ 
labor which I venture to advocate. It has always seemed to me that it is at 
least a very hazardous, if not a presumptuous undertkaing, for any man, 
however good a scholar, to construct an original text without eminent qualifi- 
cations for that task. Years of patient labor must have been devoted to 
those studies; an unflagging industry in collecting, and a persistent sagacity 
in sifting evidence, must be united in the biblical critic, or his labors will be 
worse than useless. Those who have not these advantages will do well to 
rely upon others, reserving, however, to themselves (if they are honest men 
and independent thinkers) the task of scrutinizing, testing, and, if need be, 
of expressing dissent from the results arrived at by those whom they follow. 
I have humbly endeavored thus to act with regard to the text of the present 
epistle; where there has seemed reason to depart from Tischendorf (and he 
is fur from infallible), I have done so, and have in all cases acted on fixed 
principles which time, and, above all, failures, have taught me. For a novice 
like myself to obtrude my critical canons on the reader would be only so 
much aimless presumption. I will only say that I can by no means assent to 
a blind adherence to external evidence, especially where the preponderance 
is not marked, and the internal evidence of importance ; still, on the other 
hand, I regard with the greatest jealousy and suspicion any opposition to the 
nearly coincident testimony of the uncial MSS., unless the internal evidence 
be of a most strong and decisive character. I have always endeavored, 
first, to ascertain the exact nature of the diplomatic evidence ; secondly, that 
of what I have termed paradiplomatic arguments (I must apologize for coin- 
ing the word), by which I mean the apparent probabilities of erroneous 
transcription, permutation of letters, itacism, and so forth; thirdly and lastly, 
the internal evidence, whether resting on apparent deviations from the usus 


1 Itwas Jong with me a subject of anxious thought whether I should adopt the text of 
Lachmann (for whose critical abilities Ihave a profound respect), or that of Tischendorf. 
The latter I consider inferior to Lachmann in talent, scholarship, and critical acumen. 
Hut asa paleographer he stands infinitely higher, as a man of energy and industry he is 
unrivalled, and as a critic he has learnt from what he has suffered. Moreover, he is with 
us, still learning, still gathering, still toiling; while Lachmann’s edition, with all its excel- 
Jences and all its imperfections, must now remain as he has left it to us. 


PREFACE TO THE FIRST EDITION, ΧΠῚ 


scribendi of the sacred author, or the propensio, be it critica, dogmatica, or 
epexegetica, on the part of the copyist. , I have also endeavored to make the 
critical notes as perspicuous as the nature of the subject will permit, by 
grouping the separate classes of authorities, uncial manuscripts (MSS.), eur- 
sive manuscripts (mss.), versions (Vv.), and Fathers (Ff.), Greek and Latin, 
and in some measure familiarizing the uneducated eye to comprehend these 
perplexing, yet deeply interesting particulars. The symbols I have used are 
either those of Tischendorf (to whose cheap and useful edition I refer the 
reader), or else self-explanatory. I cannot leave this part of the subject 
without earnestly advising the younger student to acquire, at least in outline, 
a knowledge of the history and details of sacred criticism, and I can recom- 
mend him no better general instructor than Dr. Davidson, in the second vol- 
ume of his excellent treatise on Biblical criticism. 

CII.) With regard to the notes, I would wish first to remark, that they 
neither are, nor pretend to be, original. I have consulted all the best 
modern, and, I believe, the best ancient authorities, wherever they seemed 
likely to avail me in the line of interpretation I had marked out to myself. 
But as I have endeavored to confine myself principally to critical and gram- 
matical details, numerous authors of high position and merit in other prov- 
inces of interpretation have unavoidably been, though not unconsulted, still 
not generally cited. Hence, though I entertain a deep reverence for the 
exegetical abilities of some of the Latin Fathers, I have never been able to 
place that reliance on their scholarship which I thankfully and admiringly 
recognize in the great Greek commentators. Many of our popular English 
expositors I have been obliged, from the same reasons, to pass over; for to 
quote an author merely to find fault with him, is a process with which I have 
no sympathy. I have studied to make my citations, in malam partem, on a 
fixed principle. In the first place, I hope I have always done it with that 
quick sense of my own weakness, imperfection, and errors, that is the strong- 
est incentive to charitable judgments, and with that gentleness which befits a 
commentator on one whose affections were among the warmest and deepest 
that ever dwelt in mortal breast. In the second place, I have, I trust, rarely 
done it except where the contrast seemed more distinctly to show out what I 
conceived the true interpretation ; where, in fact, the shadow was needed to 
enhance the light. Thirdly, I have sometimes felt that the allegiance I owe 
to Divine Truth,.and the profound reverence I entertain for the very letter 
of Scripture, has required me to raise my voice, feeble as it is, against mis- 
chievous interpretations and rash criticism. The more pleasant duty of 
quoting in bonam partem has also been regulated by a system; first and fore- 
most, of endeavoring to give every man his due; secondly, of supporting 
myself by the judgments and wisdom of others. I have, however, in no case 
sought to construct those catenez of names, which it seems now the fashion 


XIV PREFACE TO THE FIRST EDITION. 


of commentators! to link together in assent or dissent; for whenever I have 
examined one in detail, I have invariably found that the authors, thus hud- 
dled together, often introduced such countervailing statements as made their 
collective opinion anything but unanimous. This easy display of erudition, 
and of error, cannot be too much reprobated. 

The portions upon which I have most dwelt are the particles, the cases, the 
prepositions, and, as far as I have been able, the compound verbs; but on 
this latter subject I have keenly felt the want of help, and have abundantly 
regretted that Winer never has completed the work he projected. If in the 
discussions on the particles I may have seemed wearisome or hypercritical, let 
me crave the reader’s indulgence, and remind him of the excessive difficul- 
ties that have ever been felt and acknowledged in the connection of thought 
in St. Paul’s Epistles. I hope no one will think my pains have here been 
misplaced. That my notes have visibly overlaid my text will, I fear, be urged 
against me. This I could have avoided by a more crowded page, or by dis- 
uniting the text and the notes ; but I prefer bearing the charge to perplexing 
the reader's eye with close typography, or distracting his attention by refer- 
ences to an isolated text. The notes have been pared down, in some cases, 
to the very verge of obscurity; but in so difficult an epistle, after all possible 
curtailing, they must still be in disproportion to the text. 

(III.) The last portion I have to notice is the translation. This it seemed 
desirable to append as a brief but comprehensive summary of the interpre- 
tations advanced in the notes. The profound respect I entertain for our own 
noble version would have prevented me, as it did Hammond, from attempting 
any performance of this nature, if I had not seen that a few corrections, 
made on a fixed principle, would enable the Authorized Version adequately 
to reflect the most advanced state of modern scholarship. The Authorized 
Version has this incalculable advantage, that it is a truly literal translation, 
—the only form of translation that can properly and reverently be adopted 
in the case of the holy Scriptures. Of the two other forms of translation, 
the idiomatic and the paraphrastic, I fully agree with Mr. Kennedy (Preface 
to Transl. of Demosth.) in the opinion that the former is most suitable for the 
general run of classical authors; while the latter may possibly be useful in 
some philosophical or political treatises, where the matter, rather than the 
manner, is the subject of study. But in the holy Scriptures every peculiar 
expression, even at the risk of losing an idiomatic turn, must be retained. 
Many words, especially the prepositions, have a positive dogmatical and theo- 
logical significance, and to qualify them by a popular turn or dilute them by 
a paraphrase, is dangerous in the extreme. It is here that the excellence of 
our Authorized Version is so notably conspicuous ; while it is studiedly close 


1 I regret to find that Professor Eadie, in his learned and laborious commentary on the 
Ephesians, has adopted this method; in some cases, e. g. p. 15, his authorities occupy five 
full lines of the commentary, 


PREFACE TO THE FIRST EDITION. XV 


and literal, it also, for the most part, preserves the idiom of our language in 
the most happy and successful way. It has many of the merits of an idio- 
matic translation, and none of the demerits of what are popularly called literal 
translations, though they commonly only deserve the name of un-English 
metaphrases. A paraphrastic translation, such as that adopted by Messrs. 
Conybeare and Howson, I cannot but regard as in many ways unfitted for 
holy Scripture. I have, then, adopted the Authorized Version, and have 
only permitted myself to depart from it where it appeared to be incorrect, in- 
exact, insufficient, or obscure, whether from accident or (as is alleged) from 
design. The citations I have appended from eight other versions will, per- 
haps, prove interesting, and will show the general reader what a “ concordia 
discors” prevails among all the older English Versions,’ and how closely and 
how faithfully the contributors to the Authorized Version adhered to their in- 
structions to consult certain of the older translations, and not to depart from 
the Standard Version which had last preceded them except distinctly neces- 
sitated. Thus the Authorized Version is the accumuiation, as well as the last 
and most perfect form of the theological learning of fully two hundred and 
thirty years. From such a translation, he must be a bold and confident man 
who would depart far, without the greatest caution and circumspection. 

(IV.) Finally, I feel myself bound to specify a few of the commentators 
to whom I am more specially indebted. 

Of the older writers I have paid the most unremitting attention to Chrys- 
ostom and Theodoret: for the former especially, often as a scholar, always 
as an exegete, I entertain the greatest respect and admiration. Of our older 
English commentators, Hammond has been of the greatest service to me ; his 
scholarship is, generally speaking, very accurate, and his erudition profound. 
The short commentary of Bishop Fell I have never consulted without profit. 
Bengel’s Gnomon has, of course, never been out of my hands. Of later 
writers I should wish to specify Dr. Peile, from whose commentary I have 
derived many valuable suggestions. I frequently differ from him in the ex- 
planation of νόμος without the article; but I have always found him an accu- 
rate scholar, and especially useful for his well-selected citations from Calvin. 
To the late lamented Professor Scholefield’s Hints for a New Translation 
I have always attended. The translation of Conybeare and Howson has 
been of some use ; but, as far as my experience goes, it appears the least 
happily executed portion of their valuable work. Dr. Brown’s Expository 
Discourses on the Galatians is a book written in an excellent spirit, of great 
use and value in an exegetical point of view, but not always to be relied upon 
as a grammatical guide. I cannot pass over Dr. Bloomfield, though he has 
not been of so much use to me as I could have wished. ΤῸ the recent Ger- 


1 I haye also consulted Abp. Newcome’s, and all the later versions of an# celebrity, even 
the Unitarian, but have derived from them no assistance whatever. 


XVI PREFACE TO THE FIRST EDITION. 


man commentators I am under the greatest obligations, both in grammar and 
exegesis, though not in theology. Meyer more as a grammarian, De Wette 
more as an exegete, command the highest attention and respect; to the for- 
mer especially, though a little too Atticistic in his prejudices, my fullest ac- 
knowledgments are due. The commentaries of Winer and Schott are both 
excellent; to the latter, Meyer seems to have been greatly indebted. Usteri 
has generally caught most happily the spirit of his author; his scholarship is 
not profound, but his exegesis is very good. Rickert, more voluminous and 
more laborious, has always repaid the trouble of perusal. The two works in 
the best theological spirit are those of Olshausen and Windischmann : the 
latter, though a Romanist, and by no means uninfluenced by decided preju- 
dices, always writes in a reverent spirit, and is commonly remarkable for his 
good sense, and not unfrequently his candor. Baumgarten-Crusius I have 
found of very little value. Hilgenfeld is very useful in historical questions, 
but has a bad tone in exegesis, and follows Meyer too closely to be of much 
use as an independent grammatical expositor. 

These are not more than one-third of the expositors I have consulted, but 
are those which, for my own satisfaction, and the guidance of younger stu- 
dents, I should wish to specify. 

I have now only to commit this first part of my work, with all its imperfec- 
tions, faults, and errors, to the chdritable judgment of the reader. I have 
written it, alone and unassisted, with only a country clergyman’s scanty 
supply of books, in a neighborhood remote from large libraries and literary 
institutions ; and though I have done my uttermost to overcome these great 
disadvantages, I can myself see and feel with deep regret how often I have 
failed. I commend myself, then, not only to the kind judgment, but I will 
also venture to add, the kind assistance of my readers; for I shall receive 
and acknowledge with great thankfulness any rectifications of errors or any 
suggestions that may be addressed to me at the subjoined direction. 

I will conclude with earnest prayer to Almighty God, in the name of his 
ever-blessed Son, that He may so bless-this poor and feeble effort to disclose 
the outward significance, the jots and tittles of His word, that He may make 
it a humble instrument of awakening in the hearts of others the desire to look 
deeper into the inward meaning, to mark, to read, and to understand, and 
with a lowly and reverent spirit to ponder over the hidden ‘mysteries, the 
deep warnings, and the exhaustless consolations of the Book of Life. 


To Him be all honor, all glory, and all praise. 
+ 


C. J. ELLICOTT. 


GLaston, UPPINGHAM, SEPTEMBER, 1854. 


PREFACE 


Pe ete SOON D HDOLTEON. 


Tue present edition is but little different from the first in the results - 
arrived at, and in the statement of the principles on which those results 
mainly rest; but, in the details and construction of many of the notes, it will 
be found to involve changes both of diction and arrangement. 

These changes have been found to be wholly unavoidable. The first edition 
was not only written with a scanty supply of books, and with a very limited 
knowledge of the contents of the Ancient Versions, but was constructed on 
principles which, though since found to be sound and trustworthy, do. not 
appear in some cases to have been applied with suflicient ease and simplicity, 
or to have received a sufficiently extended range of application. It is use- 
less to disguise the fact, that what at first professed to be only purely critical 
and purely grammatical, has by degrees become also exegetical ; and has so 
far mtruded into what is dogmatical, as to give systematic references to the 
leading treatises upon the points or subjects under discussion. The ex- 
tremely kind reception that the different portions of this series have met 
with, has led in two ways to these gradual alterations. On the one hand, 
the not unnatural desire to make each portion more worthy of the approval 
that had been extended towards its predecessor, has been silently carrying 
me onward into widening fields of labor; on the other hand, the friendly 
criticisms that I have received from time to time have led me to retrench 
what has seemed unedifying, to dwell with somewhat less technicality of lan~ 
guage on the peculiarities of grammar and construction, and yet at the same 
time to enter more fully upon all that has seemed to bring out the connection. 
of thought and sequence of argument. 

The latter portions of my work have been based on these somewhat 
remodelled principles, and—if I may trust the opinions of, perhaps, too, 
partial and friendly judges —so far successfully, that I shall apparently be 
wise to keep them as the sort of standard to which, if God mercifully grant 
me life and strength, former portions of the series (wherever they may seem 


to need it) may be brought up, and future portions conformed. 
3 


XVII PREFACE TO THE SECOND EDITION, 


The present edition, then, is an effort to make my earliest and decidedly 
most incomplete work as much as possible resemble those which apparently 
have some greater measures of maturity and completeness. It has involved, 
and I do not seek to disguise it, very great labor — labor, perhaps, not 
very much less than writing a new commentary. For though the notes 
remain substantially what they were before, and though I have found no 
reason to retract former opinions, except in about four or five debatable 
and contested passages,! I have still found that the interpolation of new 
matter, and the introduction of exegetical comments have obliged me, in 
many cases, to alter the arrangement of the whole note, and occasionally 
even to face the weary and irksome task of total re-writing, and reconstruc- 
tion. I rejoice, however, now at length to feel that the reader of the later 
portions of this series will find no very appreciable difference when he turns 
back to this edition of the first portion.’ He will now no longer be without 
those invaluable guides, the Ancient Versions; he will, I trust, find but few 
links missing in the continuous illustration of the arrangement, scarcely any 
omission of a comment on important differences of reading, and on points 
of doctrinal difficulty no serious want of references to the best treatises and 
sermons of our great English divines. At the same time he will find the 
mode of interpretation and tenor of grammatical discussions precisely the 
same. Though the ‘details may be often differently grouped, the principles 
are left wholly unchanged; and this, not from any undue predilection for 
former opinions, but simply from having found, by somewhat severe testing 
and trial, that they do appear to be sound and consistent. 

For a notice of details, it will be now suflicient to refer to the prefaces to 
earlier portions of this series, more especially to those prefixed to the third, 
fourth, and fifth volumes, in which the different component elements of the 
notes above alluded to will be found noticed and illustrated at some length. 
“This only may be added, that particular care has been taken to adjust the 
various references, especially to such authorities of frequent occurrence as 
‘Winer’s Grammar of the New Testament, to the paging of the latest edition.* 
‘Where, from inability to obtain access to the last edition of works previously 


1 These changes of opinion will be found noticed in their different places. I believe the 


-only passages are chap. ii. 6, saat ie iii. 4, ἐπάϑετε; iii, 19 (in part), iv. 17, ἐκκλεῖσαι; 
vi. 17 (slightly), βαστάζω. 

21 have also retained the references to the translation of Neander’s Planting, as published 
by Mr. Bohn, and of Miiller’s Doctrine of Sin, as published by Messrs. Clark, simply be- 
cause the presence of these volumes in two justly popular series makes it probable that 
many readers may have these works, who have not, and, perhaps, may not be in the habit 
of consulting the originals. The translation of the latter of these works has, I believe, 
been somewhat severely criticized. I fear I am unable to defend it; but, as the allusions to - 
Miller in my notes relate more to general principles than to individual passages, I do not 


think the general reader will suffer much from the inaccuracies or harshness of the transla- 
stion. 


PREFACE TO THE SECOND EDITION. EX , 


quoted, this has not been done, the reader will commonly find some allusion 
to the continued use of the authority in its earlier form." 

I may also remark that, in deference to the wishes of some of my critics, I 
have prefixed to the, Epistle a few sentences of introduction, giving a sum- 
mary account of the results of recent historical criticism. This portion of 
sacred literature has been so fully treated, both by Dr. Davidson and Dean 
Alford, and has farther received so much valuable illustration from the 
excellent Life of Saint Paul by Messrs. Conybeare and Howson, that I feel 
it now unnecessary to do more than to group together a few remarks for the 
benefit, not of the critical scholar, but of the general student, to whom these 
brief notices sometimes prove acceptable and suggestive. 

I must not conclude without expressing my hearty sense of the value of 
several commentaries that have appeared since the publication of my first 
edition. I desire particularly to specify those of my friends, Dean Alford, 
and Mr. Bagge, and the thoughtful commentary of my kind correspondent, 
Dr. Turner, of New York. Of the great value of the first of these it is 
unnecessary for me to speak; my present notes will show how carefully I 
have considered the interpretations advanced in that excellent work, and 
how much I rejoice to,observe that the results at which we arrive are not 
marked by many differences of opinion. The edition of Mr. Bagge will be 
found very useful in critical details, in the careful and trustworthy references 
which it supplies to the older standard works of lexicography, and in what 
may be termed phraseological annotations. The third of these works differs 
so much from the present in its plan and general construction, as to make 
the points of contact between us so much fewer than I could wish; but I 
may venture to express the opinion, that the reader who finds himself more 
interested in general interpretation than in scholastic detail, will rarely 
consult the explanatory notes without profit and instruction. The recent 
edition of Professor Jowett has not been overlooked; but after the careful 
and minute examination of his Commentary on the Thessalonians, which I 
made last year, I have been reluctantly forced into the opinion that our 
systems of interpretation are so radically different, as to make a systematic 
reference to the works of this clever writer not so necessary as might have 
been the case if our views on momentous subjects had been more accordant 
and harmonious. 

Before I draw these remarks to a close, I must not fail gratefully to return 
my heartfelt thanks for the numerous kind and important suggestions 
which I have received from private friends and from public criticism. By 


1 In the note on ὀρϑοποδοῦσιν (chap. ii. 14), I have still been unable to verify the refer- 
ences to Theodorus Studita. The best edition, I believe, is that of Sirmond, and this I have 
used, as well as one or two others, but without effect. I should be glad if some reader, 
experienced in Bibliography, could direct me to the edition probably referred to. 


« XX PREFACE TO THE SECOND EDITION. 


this aid I have been enabled to correct whatever has seemed doubtful or 
erroneous; and to these friendly comments the more perfect form in which 
this commentary now appears before the student is, in many respects, justly 
due. From my readers, and those who are interested-in these works, I fear 
I must now claim some indulgence as to the future rate of my progress. 
While I may presume to offer to them the humble assurance that, while life 
. and health are spared to me, the onward course of these volumes will not be 
suspended, I must not suppress the fact, that the duties to which it has now 
pleased God to call me are such as must necessarily cause the appearance of 
future commentaries to take place at somewhat longer intervals. Those who 
are acquainted with studies of this nature, will, I feel sure, agree with me, 
that it is impossible to hurry such works; nay, more, I am convinced that all 
sober thinkers will concur in the opinion, that there is no one thing for which 
a writer will have hereafter to answer before the dread tribunal of God with 
more terrible strictness, than for having attempted to explain the everlasting 
Words of Life with haste and precipitation. When we consider only the 
errors and failures that mark every stage in our most deliberate and most 
matured progress, even in merely secular subjects, we may well pause before 
we presume to hurry through the sanctuary of God, with the dust and tur- 
moil of worldly, self-seeking, and irreverent speed. 
May the great Father of Lights look down with mercy on this effort to 
illustrate His word, and overrule it to His glory, His honor, and His praise. 


CAMBRIDGE, 28TH JANUARY, 1889. 


EN TE@GDUCTION. 


THis animated, argumentative, and highly characteristic Epistle would 
appear to have been written by St. Paul not very long after his journey 
through Galatia and Phrygia (Acts xviii. 23), and as the ταχέως (ch. i. 6) 
seems to suggest (but comp. notes, and see contra, Conyb. and Hows. δὲ. Paul, 
Vol. τι. p. 164, ed. 2), towards the commencement of the lengthened abode 
at Ephesus (Autumn 54 or 55 to Pentecost 57 or 58; comp. Acts xix. 10, xx. 
31,1 Cor. xvi. 8), forming apparently the first of that series of Epistles (Gal., 
1 Cor., 2 Cor., Rom.) which intervenes between the Epp. to the Thessalonians 
and the four Epp. of the first captivity (Col., Eph., Philem., Phil.). It was 
addressed to the churches of the province of Galatia (ch. i. 2), — a province of 
which the inhabitants could not only boast a Gallic origin, but also appear to 
have retained some of the peculiarities of the Gallic character; see notes on 
ch. i. 6, iii. 1. The Epistle was not improbably encyclical in its character 
(see Olshaus. on ch. i. 2, and notes on ch. vi. 17), and was called forth by 
the somewhat rapid lapse of the Galatians into the errors of Judaism, which 
were now being disseminated by unprincipled and self-seeking teachers 
(comp. ch. vi. 12, 13) with a dangerous and perhaps malignant activity. 
Against these errors the Apostle had already solemnly protested (ch. i. 9), 
but, as this Epistle shows, with at present so little abiding effect, that the 
Judaizing teachers in Galatia, possibly recruited with fresh emissaries from 
Jerusalem, were now not only spreading dangerous error, but assailing the 
very apostolic authority of him who had founded these churches (comp. ch. 
iv. 13), and who loved them so well (ch. iv. 19, 20). 

In accordance with this the Epistle naturally divides itself into vo contro- 
versial portions, and a concluding portion which is more directly hortatory 
and practical. The first portion (ch. i. 11.) the Apostle devotes to a defence 
of his office, and especially to a proof of his divine calling and of his inde- 
pendence of all human authority (ch. 1. 11—ii. 10), — nay, his very opposi- 


xxx : INTRODUCTION. 


tion to it in the person of St. Peter, when that Apostle had acted with incon- 
sisteney (ch. ii. 11—21). In the second, or what may be called the polemical 
portion (ch. iii. iv.), the Apostle, both by argument (ch. iii. 1, sq.), appeal 
(ch. iv. 12—20), and illustration (ch. iv. 1—7, 21—30), establishes the truth 
of the fundamental positions that justification is by faith, and not by the 
deeds of the law (ch. iii. 5, 6), and that they alone who are of faith are the 
inheritors of the promise, and the true children of Abraham; ¢omp. notes on 
ch, iii. 29. The third portion (ch. v. vi.) is devoted to hortatory warning (ch. 
iv. 31—yv. 6), illustrations of what constitutes a real fulfilment of the law (ch. 
y. 13—26), practical instructions (ch. vi. 1—10), and a vivid recapitulation 
(ch. vi. 11—16). 

The genuineness and authenticity are supported by distinct external testi- 
mony (Irenwus, Her. 111. 7. 2, Tertull. de Preser. § 6; see Lardner, Credi- 
bility, Vol. 11. p. 163 sq., Davidson, Introduction, Vol. 11. p. 318 sq.), and, as 
we might infer from the strikingly characteristic style of the Epistle, have 
never been doubted by any reputable critic; comp. Meyer Einlew. p. 8. 


THE EPISTLE TO THE C:ALATIANS. 


ΟΣ ΤΡ ΕΠ 11. 


AYAOZ 


οὐδὲ δι 


Apostolic address and sal- 
utation, concluding with a 
doxology. 


1. ἀπόστολος] ‘an Apostle, in the 
higher and more especial meaning of the 
word ; and as such (particularly when en- 
hanced by the succeeding clause), a forci- 
ble protest against the Judaists, who prob- 
ably refused to apply it in this particular 
sense to any out of the sigmificant number 
of the Twelve; comp. Hilgenf Galater- 
brief, p. 107. It may be observed (comp. 
Maurice, Unity of N. T. p. 402) that the 
question involved more than mere per- 
sonal slander (τὴν γεγενημένην διαβολήν, 
Theod.): in asserting the preéminence 
of the Twelve over St. Paul, they were 
practically denying Christ’s perpetual 
tule over His church. With regard to 
the meaning of ἀπόστολος in St. Paul’s 
Epp., we may remark that in a few in- 
stances (6. g. 2 Cor. viii. 23, and most 
probably Phil. ii. 25, see notes in Joc.), 
it appears to be used in its simple etymo- 
logical sense. In 2 Cor. xi. 13, 1 Thess. 
ii. 6, the meaning may be thought doubt- 
ful; but in Rom. xvi. 7, οἵτινές εἰσιν 
ἐπίσημοι ἐν τοῖς amoo,éXos (commonly 
cited in this sense, Conyb. and Hows. St. 
Paul, Vol. 1. p. 463), the correct trans- 
lation appears certainly that of Fritzsche, 


5 , » ΕΡι. > , 
ἄποόστολος, οὐκ ἀπ ἀνδρώπων 
ἀνὰ ρώπου, ἀλλὰ διὰ ᾿Ιησοῦ 


‘ quippe qui in Apostolorum collegio bene 
audiant :’ compare Winer, RWB. s. v. 
Apostel, Vol. 1. p. 69, note 2. ‘The va- 
rious applications of this word in eccles. 
writers are noticed by Suicer, Thesau. 
s. v. Vol. 1. p. 475 sq., Hamm. on Rom. 
xvi. 7. οὐκ am ἀνδρώπων 
οὐδὲ δι᾽ ἀνϑδρώπου] ‘not from men 
nor by man,’ ‘not from men as an ultimate, 
nor through man as a mediate authority,’ 


“—the prep. ἀπὸ here correctly denoting 


the causa remotior (Winer, Gr. § 47. Ὁ, p. 
331, Bernhardy, Syntax, v. 12, p. 222), 
did, the causa medians ; see Winer, § 50. 
6, p. 372, Green, Gr. p. 299. ᾿Απὸ is thus 
not ‘for ὑπό, Brown én Joc. (comp. Riick., 
Olsh.), as the use of ἀπὸ for iad, especially 
after passives, though found apparently 
in some few instances in earlier writers 
(Poppo, Thucyd. τ. 17, Vol. 1. p. 158), 
occasionally in later (Bernhardy, Synt. v. 
12, p. 224), and frequently in Byzantine 
Greek, does not appear in St. Paul’s 
Epistles, nor in any decisive instance in 
the N. T.; comp. Winer, Gr. § 47. Ὁ, p. 
332, note. In all cases the distinction be- 
tween the prepp. seems sufficiently clear : 
ὑπὸ points to an action which results from 


24 


GALATIANS. 


Cuar. I. 1, 


Χριστοῦ καὶ Θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, 


a more immediate and active, ἀπὸ to a 
less immediate and more passive cause ; 
comp. Herm, Soph. Elect. 65, and see 
Rom. xiii. 1 (Lachm., Tisch.), where St. 
Paul's correct use of these prepp. may be 
contrasted with that of Chrysost. in loc. 
There are, indeed, few points more char- 
acteristic of the Apostle’s style than his 
varied but accurate use of prepp. esp. of 
two or more in the same or in imme- 
. diately contiguous clauses (6. g. εἰς... 
éx(, Rom. iii. 22; @&... 5a... eis, 
xi. 36; emi... 3a... ev, Eph. iv. 
6; &... 8a... es, Col. i. 16), for 
the purpose of more precise definition or 
limitation ; comp. Winer, Gr. /. c.. p. 372. 
δι᾽ &vSpadmrov] ‘through man,’ οὐκ 
ἀνϑιρώπῳ χρησάμενος ὑπουργῷ, Theod., — 
not with any studied force in the singu- 
lar as pointing to any particular individ- 
ual (Mosheim, Reb. ante Constant. p.70), 
nor yet for solemnity’s sake, as more ex- 
clusive (Alf.), but simply as thus forming 
amore natural antithesis to the following 
διὰ ᾿Ιησοῦ Χριστοῦ. καὶ Θεοῦ 
πατρός] απὰ God the Father ;’ in no- 
ticeably close union with "Ine. Xp., both 
being under the vinculum of the single 
preposition did; comp. verse 3. We 
might here not unnaturally have expect- 
ed καὶ ἀπὸ Θεοῦ πατρός, as forming a 
more exact antithesis to what precedes, 
and as also obviating a ref. of διὰ to the 
causa principalis (Gal. i. 15); comp., 
however, 1 Cor. i. 9, and see Winer, Gr. 
§ 47. i. p. 339, and the list in Fritz. on 
Rom. i. 5, Vol. 1. 15, — but exclude from 
it 1 Pet. ii. 13, 14. In the present case 
the use of διὰ seems due partly to a brev- 
ity of expression, which is obviously both 
natural and admissible where it is not 
necessary to draw strict lines between 
agency, origin, and medium (comp. Rom. 
xi. 34, and even Plato, Sympos. p. 186 E, 
διὰ τοῦ ϑεοῦ κυβερνᾶται), and partly to an 
instinctive association of the two Persons 


of the blessed Trinity in his choice and 
calling as an Apostle. To urge this as 
a direct evidence for the ὁμοουσία of the 
Father and the Son (Chrys., Theod.) may 
perhaps be rightly deemed precarious ; 
yet still there és something very notice- 
able in this use of a common preposition 
with both the first and second Per- 
sons of the Trinity, by a writer so cumu- 
lative, and.yet for the most part so ex- 
act, in his use of prepositions as St. Paul. 
Θεοῦ πατρός] ‘God the Father ;’ not 
in the ordinary inclusive reference to all 
men (De W., Alf.), nor with more par- 
ticular reference to Christians, scil. ‘our 
Father’ (Ust. al.), but, as the associated 
clause seems rather to suggest, with spe- 
cial and exclusive reference to the pre- 
ceding subject, our Lord Jesus Christ ; 


᾿ > 
so, perhaps too expressly, Syr. ««σιοα οἱ 
= a 


[patrem ejus]; comp. Pearson, Creed, 
Art. 1. Vol. 1. p. 42, (ed. Burt.). 

τοῦ ἐγείραντος κ. τ. A.) ‘who 
raised Him from the dead,’ The addi- 
tion of this designation has been very 
differently explained. While there may 
probably be a remote reference to the fact 
that it is upon the resurrection of Jesus 
Christ that our faith rests (1 Cor. xv. 17; 
comp. Usteri, Paul. Lehrbegr. τι. 1. 1, p. 
97, 98), and from it all gifts of grace de- 
rived (Alf.), the context seems clearly to 
suggest that the more immediate refer- 
ence is to the fact that the A postle’s call 
was received from Christ in His exalted 
and glorified position (1 Cor. ix. 1, 1 Cor. 
xv. 8); ‘verax etiam novissimus Apos- 
tolus qui per Jesum Christum totum jam 
Deum post resurrectionem ejus missus 
est,’ August. in loc. ; see Brown, Gala- 
tians, p. 22. The article with νεκρῶν 
appears regularly omitted in this and 
similar phrases, except Eph, v. 14, and 
(with ἀπὸ) Matth. xiv. 2, xxviii. 7, al. ; 
see Winer, Gr. § 19, p. 112. 


Cuar. L 2—4. 


~ 


GALATIANS. 95 


2 καὶ οἱ σὺν ἐμοὶ πάντες ἀδελφοί, Tals ἐκκλησίαις τῆς Γαλατίας. 
a a \ a Re 
8 χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρὸς καὶ Κυρίου ἡμῶν ᾿Ιησοῦ 


“Χριστοῦ, 


2. πάντες] Emphatic: ‘ ceteros qui 
secum erant omnes commotos adversus 
eos ostendit,’ Ps. Ambr. St. Paul fre- 
quently adds to his own name that of 
one or more of his companions, e. g. Sos- 
thenes, (1 Cor. i. 1), Timothy, (2 Cor. i. 
1, Phil. i, 1, Col. i. 1), Silvanus and 
Timothy, (1 Thess. i. 1, 2 Thess. i. 1): 
here, however, to add weight to his ad- 
monitions, and to show the unanimity 
(Chrysost.) that was felt on the subject 
of the Epistle, he adopts the inclusive 
term πάντες ἀδελφοί, defining it more 
closely by of σὺν ἐμοί (Phil. iv. 21),— 
‘alP the brethren who are my present 
companions in my travels and my preach- 
ing. There is, then, no necessity for re- 
stricting ἀδελφοὶ to ‘official brethren’ 
(Brown, comp. Beza), nor for extending 
οἱ σὺν ἐμοὶ to the whole Christian com- 
munity of the place from which the 
Epistle was written (Erasm., Jowett) : in 
this latter case we should certainly have 
expected ‘ with whom I am,’ rather than 
‘who are with me;’ see Usteri tn Joe. 
Tats ἐκκλησίαις τῆς Tad.] ‘tothe 
churches of Galatia ; plural, and with a 
comprehensive reference, (πανταχοῦ γὰρ 
εἶρψεν νόσος, Theod., comp. Chrys.), 
the epistle probably being an encyclical 
letter addressed to the different churches 
(of Ancyra, Pessinus, Tavium, and other 
places) throughout the province. The 
omission of the usual titles of honor or 
affection seems undoubtedly intentional 
(Chrys.), for in the only other Epistles 
where the simple τῇ ἐκκλησίᾳ is used, 
(Corn t2), 2 Cor: is 1, 1 Thess: i. 1,, 2 
Thess. i. 1), there is in the two former 
passages the important and qualifying 
addition τοῦ Θεοῦ, and in the two latter 
ἐν Θεῷ πατρὶ κ. τ. A. 

9, χάρις ὑμῖν καὶ εἰρήνη] ‘Grace 

4 


ὁ τοῦ δόντος ἑαυτὸν περὶ τῶν ἁμαρτιῶν ἡμῶν, ὅπως 


to you and peace :’ not merely a union 
of two ordinary forms of Jewish saluta- 
tion (Fritz. Rom. i. 7, Vol. 1. p. 23), or 
of the Greek χαίρειν, and the Hebrew 
Ἴ5 city, but a greeting of full spiritual 
significance; χάρις, as Olsh. obscrves, 
being the divine love manifesting itself to 
man, εἰρήνη the state that results from a 
reception of its The Oriental and Occi- 
dental forms of salutation are thus blend- 
ed and spiritualized in the Chmistian 
greeting ; see notes on Eph. i. 2, and 
comp. Koch on 1 Thessal. p. 60. 

καὶ Κυρίον «t.7.A.] ‘and ( from) our 
Lord Jesus Christ. Strictly speaking, 
Christ is the mediating imparter of grace, 
God the direct giver; but just as in verse 
1, διὰ was applied both to the Father and 
the Son, so here, in this customary salu- 
tation see on Phil. i. 4), ἀπὸ is applied 
both to the Son and the Father. Ols- 
hausen (on Rom. i. 7) justly remarks 
that nothing speaks more decisively for 
the divinity of our Lord than these jux- 


tapositions with the Father, which per- 


vade the whole language of Scripture. 

4. τοῦ δόντος ἑαυτόν] ‘who gave 
Himself, scil. to death; more fully ex- 
pressed 1 Tim. 11. 6, ὁ δοὺς ἑαυτὸν ἀντίλυ- 
tpov, comp. Tit. ii, 14, The participial 
clause serves at the very outset to specify 
the active principle of the error of the 
Galatians. The doctrine of the atoning 
death of Jesus Christ, and a recurrence to 
the laws of Moses, were essentially incom~ 
patible with each other. 
τῶν ἅμαρτ. ἡμῶν] ‘for our sins,’ 
scil. to atone for them, Rom. ili. 25, Gal. 
iii. 18. The reading ὑπὲρ (Ree ) has but 
little external support, and is, perhaps, 
due to dogmatical correction, or to that 
interchange of περὶ and ὑπὲρ (Fritz. Rom. 
Vol. 1. p. 28) of which the MSS. of the 


περὲ 


26 


GALATIANS. 


Cuapv. 1. 4. 


ἐξέληται ἡμᾶς ἐκ τοῦ ἐνεστῶτος αἰῶνος πονηροῦ κατὰ τὸ ϑέλημα 


Ν T. present so many traces, Strictly 
speaking, ὑπέρ, in its ethical sense, retains 
some trace of its local meaning, ‘ bending 
over to protect’ (μάχεσϑαι ὑπέρ τινος ; 
Donalds. Gr. Gr. § 480), and thus points 
more immediately to the action, than to 
the object or circumstance from which 
the action is supposed to spring. The 
latter relation is more correctly defined 
by wepl, —e. 4. φοβεῖσϑαι περί τινος ; see 
Winer, Gr. ᾧ 47. 6, p. 334, Schaefer. De- 
mosth. Vol. 1. p. 189, 190. Περὶ will thus 
be more naturally used with the thing, 
‘sins,’ ὑπὲρ with the person, ‘sinners ;’ 
and this, with a few exceptions (6. g. 
1 Cor. xv. 3, Heb. v. 3), appears the 
usage of the N. T.; comp. 1 Pet. iii. 18, 
where both forms occur. Still it must 
be admitted that both in the N. T., and 
even in classical Greek (Buttm., Ind. ad 
Mid. p. 188) the distinction between 
these two prepp. is often scarcely appre- 
ciable; see notes on Eph. vi. 19, and on 
Phil.i. 7. 
‘in order that he might deliver us ;’ not 
‘eximeret,’ Beza, but ‘eriperet,’ Vulg., — 
the verb ἐξαιρεῖσϑαι (only herein St Paul’s 
Epp.) deriving from the context the idea 
of rescuing (δύναμιν σημαίνει τοῦ ῥυσαμέ- 
vov, Theod. Mops.) as from danger, etc. ; 
comp. Acts xii. 11, xxiii. 27, and appy. 
xxvi. 17, and see Elsner. Obs. Vol. 1. p. 
170. On the force of ὅπως in the N. T, 
and its probable distinction from ἵνα, see 
notes on 2 Thess. i. 12. ἐκ τοῦ 
ἐνεστῶτος x.7.A.| ‘out of the pres- 
ent evil world ;’ not exactly ἐκ τῶν mpd- 
ἕξεων τῶν πονηρῶν, Chrysost., still less τοῦ 
παρόντος βίου, Theod., but simply, — ‘ the 
present evil state of things,’ see notes on 
Eph. i. 21, where the meaning of αἰών is 
briefly discussed. It is doubtful whether 
ὁ ἐνεστὼς αἰὼν is (a) simply equivalent to 
ὁ viv aidy (2 Tim. iv. 10, Tit ii 12, see 
notes), and therefore in opposition to ὁ 
αἰὼν ὁ μέλλων (comp. Clem, Cor. στ. 6, 


ὅπως ἐξέληται. 


ἔστιν δὲ οὗτος ὁ αἰὼν καὶ 5 μέλλων δύο 
ἐχϑροί), or whether (4) it denotes in a 
more restricted sense ‘the commencing 
age,’ the age of faithlessness and the de- 
veloping powers of Antichrist that had 
already begun; see Meyer in loc. The 
participle ἐνεστὼς will appy. admit either 
meaning (comp. Rom, viii. 38, 1 Cor. iii. 
22, with 2 Thess. ii, 2, and see exx, in 
Rost u. Palm, Lez., 8. v. Vol. 1. p. 929, 
Schweigh. Lex. Polyb. s. v.); the order 
of the words, however,— not τοῦ mov. . 
αἰῶνος τοῦ éverr., — and the general and 
undogmatical character of the passage 
seem decidedly in favor of (a): so dis- 


o oO ρ͵ 
tinetly Syr. σὰ Leos {hoe szeculo]; 


Vulg., Clarom., ‘presenti seculo,’ and 
sim. the best of the remaining ἦν, In 
either case the influence of the article 
appears to extend only to éveor.; αἰῶνος 
πονηροῦ forming an explanatory apposi- 
tion, in effect equivalent to a tertiary 
predication (Donalds, Gr. § 489), ‘an 
evil age as it is,’ and pointing out either 
(a) more generally, or (Ὁ) more specifi- 
cally, the corrupting influences of the 
world and its works: see esp. Donalds. 
Journal of Sacr. and Class. Philol. No. 
i, p. 228. The reading αἰῶνος τοῦ 
éveor., adopted by Lachm., has but weak 
external support |AB; 39; Orig. (3), 
Did. al.|, and is internally suspicious as 
a grammatical correction. 

Θεοῦ καὶ πατρὺς ἡμῶν] ‘God and 
our Father,’ " Dei et patris nostri,’ Vulg, 
— not ‘ God, even our Facher’ (Brown), 
καί being only the simple copula; see 
Middleton, Greek Art. p. 292, 367 (ed. 
Rose), and comp. notes on 1 Thess. iii. 
11, The august title ὁ Θεὸς καὶ πατὴρ 
occurs several times in the N. T, both 
alone (1 Cor, xv, 24, Col. iii 17, James 
i, 27), and with a dependent genitive, 
viz. (a) τοῦ Κυρίου ἡμῶν Ἴ. X., Rom. xv. 
6, Eph. i, 3, 2 Cor. i. 8, xi, 31, Col. i. 3, 


Υ 


Οπά». I. 5, 6. 


a fol \ fal 
τοῦ Θεοῦ καὶ πατρὸς ἡμῶν, 
, 
αἰώνων : ἀμήν. 
I marvel at your speedy 
lapse to another gospel, 


GALATIANS. 97 


- 


δ Ad 6 80. ’ \ IA a 
ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. τῶν 


5 Θαυμάζω ὅτι οὕτως ταχέως μετατίϑεσιδε 


which if an angel were to preach, let him be anathema, It is not man but God whom I strive to please. 


1 Pet. i. 3, and (δ) ἡμῶν only, as here, 
Phil. iv. 20, 1 Thess. i. 1, iii. 11, 13, and 
2 Thess. ii. 16. “Whether in these latter 
formule the gen. depends on both, or 
only on the latter of the two nouns, 
cannot be positively decided. No gram- 
matical arguments based on the absence 
of the article are here applicable, as πατὴρ 
is anarthrous according to rule (Middl. 
Gr. Art. ur. 4, ἃ 2, Winer, Gr. § 19, 4, 
p 116); nor will the most careful inves- 
tigation of the separate passages afford 
any sure grounds for deciding on eweget- 
ical~principles; contr. Fritz Rom. Vol. 
ur. p. 234. This, however, may be said, 
that as the term πατὴρ conveys necessa- 
_ ily a relative idea, which in theological 
language admits of many applications 
(see Suicer, Thesawr. s. v. Vol. 11. p. 629 
sq.), while Θεὸς conveys only one abso- 
lute idea, it would not seem improbable 
that the connection of thought in the 
mind of the inspired writer might lead 
him in some passages to add a defining 
gen. to πατὴρ which he did not intend 
necessarily to be referred to Θεός. The 
Greek commentators, whose opinion on 
such a point would be of great value, 
do not appear to be unanimous: Theod. 
Mops. in loc. and Theodorct, on Rom. 
xvi. 6, refer the gen. to the last nom. ; 
Chrys. on Eph. i. 3, leaves it doubtful ; 
see notes on Eph. i. 3. 

5. ἡ δόξα] ‘the glory,’ scil. εἴη not 
ἔστω; see on Eph. i 2. In this and 
similar forms of doxology, — excepting 
that of the angels, Luke ii. 14, and of 
the multitude. Luke xix. 38, — δόξα reg- 
ularly takes the article when used alone, 
e.g. Rom. xi. 36, xvi. 27, Eph. Tis 21, 
Phil, iv. 20, 2 Tim. iv 18, Heb. xiii. 21, 
9 Pet. iii. 18. When joined with one or 
more substantives it appears sometimes 


with the art. (1 Pet. iv. 11, Rey. i. 6, 
vii. 12), sometimes without it (Rom. ii. 
10, 1 Tim. i. 17, Jude 25). It is thus 
difficult to determine whether we have 
here (a) the ‘rhetorical’ form of the arti- 
cle (Bernhardy, Syné. v1. 22, p. 315), 
‘the glory which especially and alone 
belongs to God’ (comp. Winer, Gr. § 18. 
1, p. 97), or (ὁ) whether δόξα takes the 
article as an abstract noun (Middl. Gr. 
Art. v. 1). On the whole, (4) seems the 
most natural, and best suited to the con- 
text. αἰῶνας τῶν ai@vwr} 
‘the ages of the ages,’ “seecula szeculo- 


rum,’ Vulg., less precisely Syr. Sea 
4 0a 


ree SS [seeculwm seculorum]; a 
= 


semi-Hebraistic expression for a duration 
of time superlatively (infinitely) long ; 
comp. Winer, Gr. § 36. 2, p. 220. The 
same words occur, Phil. iv. 20, 1 Tim. i. 
17, 2 Tim. iv. 18, and frequently in the 
Apocalypse. Occasionally we meet with 
the singular αἰὼν τῶν αἰώνων (Eph. iii. 21, 
comp. Dan. vii. 18), and the perhaps 
more distinctly Hebraistic αἰὼν τοῦ αἰῶνος, 
Heb. i. 8 (quotation), Psalm cxi. 10, — 
but with scarcely any appreciable differ- 
ence of meaning; see notes on Eph. iii. 
21. Vorst. (de Hebraismis N. T., p. 325) 
investigates both this and the similar ex- 
pression γενεὰς γενεῶν ; but his remarks 
must be received with caution, as on the 
subject of Hebraisms he cannot now be 
considered a safe guide. 

6. ϑαυμάζω] “1 marvel ;’ «mani- 
festatis beneficiis, mirari se dicit quod 
ab Illo potuerint separari,’ Ps Jerome. 
The idea of wondering at something 


*blameworthy is frequently implied in this 


word: see Rost u. Palm. Lez. s. v., and 
compare Mark vi. 6, John vii. 21, 1 John 
iii, 13. ‘The further idea which Chrys. 


28 


GALATIANS. 


Cuap. 1. 6. 


‘ - - σι ᾽ > f 
ἀπὸ τοῦ καλέσαντος ὑμᾶς ἐν χάριτι Χριστοῦ εἰς ἕτερον εὐαγγέλιον, 


finds in the address, οὐ μόνον ἐντρέπων 
«+e ὁμοῦ δὲ καὶ δεικνὺς οἵαν ἔχει περὶ 
αὐτῶν ὑπόνοιαν, ὅτι μεγάλην τινὰ καὶ ἐσ- 
πουδασμένην, -- does not seem intended. 
οὕτως ταχέως] ‘so quickly,” After 
what? In our ignorance of the exact 
time when the Galatians were converted, 
as well as the circumstances of their de- 
fection, this question cannot be satisfacto- 
rily answered. Of the proposed answers, 
—(a) their conversion, Mey., Alf.; (4) 
the Apostle’s last visit, Beng., Flatt; or 
(c) the entry of the false teachers, Chrys., 
Theoph., — the first appears the least, 
and the last the most probable, as the 
following verse seems to show who; the 
Apostle had in his thoughts. At any 
rate the reference of the adverb seems 
decidedly rather to time than manner 
(2 Thess. ii. 2, 1 Tim. v. 22, compare 
Conyb. and Hows. in loc.), however that 
time be defined. Still all historical de- 
ductions from such a passage (Wiescler, 
Chronol, p. 285, Davids. Introduct. Vol. 
i. p. 297) must obviously be debatable 
and precarious, Grotius appositely 
cites, in illustration of the levity of the 
Gallic character, Caesar, Bell. Gall. iv. 5, 
‘sunt (Galli) in consiliis capiendis mobi- 
les, et novis plerumque rebus student ;’ 
comp. ἐδ. u. 1, 1. 10, 19: see Elsner, 
Observ. Sacr. Vol. τι. p. 172. 

μετατίϑεσϑ ε)] ‘are going over from, 
are falling away from τ᾿ present (οὐκ εἶπε 
μετέϑεσϑε, ἀλλά, μετατίϑεσϑε, Chrys., — 
the defection was still going on), and 
middle, not passive, as Theod. Mops. 
(μετάγεσϑε, ὡς ἐπὶ ἀψύχων ; comp. Heb. 
vii 12), Vulg., Clarom., al. While in 
earlier writers μετατίϑεμαι is used both 
with and without an accusative (γνώμην), 
in the sense of ‘changing an opinion’ 
(see exx. in Rost u. Palm, Lez. s. v.), it 
is as frequently used in later writers in 
the sense ‘ descisco,’ with prepp. εἰς, πρός, 
ἐπὶ of the party, etc., to whom —e. g. 


Polyb. ut. 118, 8, μετατίϑεσϑαι πρὸς τοὺς 
Καρχηδονίους --- and ἐκ, ἀπό (or a simple 
gen., Diod. Sic. xvi. 31), of the party, 
etc., from whom the defection has taken 
place; so Appian, Bell, Mithr. 41, ἀπὸ. 
᾿Αρχελάου πρὸς Σύλλαν μετατίϑεσϑαι : 
comp. 2 Mace. vii. 24, and see iurther 
exx. in Kypke, Obs. Vol. τι. p. 273, and 
in Wetst. in loc, τοῦ καλέ- 
σαντος] ‘Him who called you,’ scil. 
God the Father (Chrys., Theod.), to 
whom the calling of Christians appears 
regularly ascribed by St. Paul (verse 15, 
Rom. viii. 30, ix. 24, 25, 1 Cor. i. 9, vii. 
15, 17, 1 Thess. ii. 12, 2 Thess. ii. 14, 
2 Tim. i. 9),— not ‘Christ who called 
you,’ Syr., Jerome, al., the correct theo- 
logical distinction being. ἡ μὲν κλῆσίς ἐστι 
τοῦ Πατρός, τῆς δὲ κλήσεως ἡ αἰτία, τοῦ 
Υἱοῦ, Chrys.: comp. Rom. y. 15. Brown 
(p. 39), excepts Rom. i. 7, but scarcely 
with sufficient reason ; see Fritz. and De 
W. in loc ,and comp. Reuss, Théol. Chrét. 
Iv. 15, Vol. u. p. 144, Usteri, Lehrb. τι. 
2, 3, p. 269, 279 sq. The passages cited 
by Alford on Rom. 1. c., viz. John vy. 24, 
1 Tim. i. 12, do not seem fully in point. 
ἐν χάριτι] ‘by the grace of Christ ;’ 
holy instrument of the divine calling, 
the prep. ἐν being here used in its instru- 
mental sense (Eph. ii. 13, vi. 14, al.), 
and marking not so much the element in 
which, as the principle by which (imma- 
nent instrumentality, Jelf, Gr. § 622. 3, 
comp. notes on Eph. ii. 13) the calling 
was vouchsafed unto mankind ; see notes 
on 1 Thess. iv. 18, and comp. Winer, Gr. 
§ 48. a, p. 3417. De Wette and Meyer 
both adduce 1 Cor. vii. 15, ἐν δὲ εἰρήνῃ 
κέκληκεν ἡμᾶς ὁ Θεός, but not pertinently, 
as both there and in the two other pas- 
sages in which καλεῖν is joined with ἐν, 
viz., Eph. iv. 4, 1 Thess. iv. 7 (see notes - 
in loc.), the prep. retains its simple and 
primary force ‘of permanence in,’ and 
marks, as it were, the element in which 


εν Ἐς 


GALATIANS. 29 


~ 


τὰ ᾽ ” » μια , , > ς ΄, ete Ἢ 
ὃ οὐκ ἐστιν ἄλλο, εἰ μὴ τινὲς εἰσὶν οἱ ταράσσοντες ὑμᾶς καὶ 


we are called to move. In the present 
case, however, the dogmatical considera- 
tion, that the Grace of Christ, in the 
sense it here appears used by St. Paul, 
denotes an active and energizing influ- 
ence rather than a passive element, seems 
distinctly to suggest the instrumental 
sense; comp. Rom. v. 15, and see Meyer 
and Hilgenf. in A. 2. The usual 
explanation, according to which ἐν is 
used ‘in sensu priegnanti’ for εἰς (‘ vo- 
cavit in gratiam,’ Vulg., Auth.), is more 
than doubtful, as καλέω implies no idea 
of motion (comp. Winer, Gr. § 50. 4. a, 
p- 367), while that of Wieseler ( Chronol. 
p- 285, note), according to which ἐν xdp. 
= χάριν (ch. iii. 19), is alike inconsistent 
with the usage of ἐν, and the regular 
meaning of χάρις Χριστοῦ. 
ἕτερον] ‘another sort of,’ Fell. If we 
_ compare the very similar passage, 2 Cor. 
xi. 4, in which ἕτερος and ἄλλος occur in 
juxtaposition, and apparently in senses 
exactly identical with those in the present 
passage, it will not seem necessary to lay 
any stress on ἕτερον as implying either 
(a) ‘bad,’ ‘perverted’ (comp. Plato, 
Phileb. 13 A, ἕτερον ὄνομα, Pind. Pyth. 
mr, 34 [60] δαίμων ἕτερος ; see Rost «τι. 
Palm. Lez. 8. v. Vol. 1. p. 1202, Wetst. 
on 1 Tim. v. 25), or even (0) ‘strange,’ 
Scholef. Hints, p. 88 (ed. 3), comp. Jude 
7,— as both here and 2 Cor. J. 6. ἕτερος 
appears only to refer to distinction of 
kind, ἄλλος of individuality ; ‘ ἕτερος non 
tantum alium sed diversum significat,’ 
Tittm. Synon. p. 155; comp. Plato, Sym- 
pos. 186 B, ἕτερόν τε καὶ ἀνόμοιον. It 
must be admitted, however, that this 
distinction is not always kept up in the 
N. T.; see Matth. xi. 3, 1 Cor. xv. 39. 
7. ὃ οὐκ ἔστιν ἄλλο εἰ μή κ.τ.λ.} 
‘which is Not another, save that,’ etc. 
The various interpretations of these words 
turn mainly on the antecedent assigned 
to 8; this may be (a) the whole sentence, 


ὅτι ---- εὐαγγέλιον, ‘quod quidem (scil. vos 
deficere a Christo) non est aliud nisi,’ 
Winer; (4) the preceding εὐαγγέλιον, 
‘which Gospel is, admits of being, no 
other,’ De W. (compare Syr., Chrys., 
Theod.), and appy. the majority of ex- 
positors; (6) the preceding compound 
expression ἕτερον εὐαγγέλιον, Meyer, Alf. 
Of these (c) is clearly to be preferred, as 
best preserving the natural and gram- 
matical sequence of the words, and the 
distinction between ἕτερος and ἄλλος. 
To prevent the words ἕτερον εὐαγγέλιον 
being misconstrued into the admission 
that there could really be any other gospel 
than the one preached to them, St. Paul 
more fully explains himself, using ἄλλος 
rather than the ambiguous ἕτερος, and 
throwing the emphasis on οὐκ : ‘ which 
(ἕτερον εὐαγγέλιον) is not another (a 
second) GosPEL, except (only in this 
sense, that) there are some who trouble 
you,’ z. e., the Judaists bring you another 
gospel, but it is really no Gosper at all; 
comp. Hamm. and Meyer in loc. In a 
word, as Hilgenf. correctly observes, the 
seeming paradox lies in this fact, that 
εὐαγγέλιον is understood after ἄλλο in its 
strictest meaning, but expressed after 
ἕτερον in one more lax. εἰ μή] 
‘save that.’ The gloss εἰ μὴ -ε- ἀλλὰ can 
be distinctly impugned in even what 
seem the strongest passages, e. g. Matth. 
xii. 4 (see Fritz. in loc.), 1 Cor. vii. 17 
(see Meyer in doc.) : consult Klotz, Devar. 
Vol. τι, p. 524, Hartung, Partik. μή, 3. 
6, Vol. 1. p. 120, compared with Dindorf 
in Steph. Thes. Vol. m1. p. 190. The 
first distinct evidences of this interchange 
appear only in very late writers. 

of ταράσσοντες] ‘who are troubling 
you ;’ ‘qui vos conturbant,’ Vulg. The 
definite article might at first sight seem 
inconsistent with the indef. tives: when 
thus used, however, it serves to particu- 
larize, and in the present case specifies, 


80 


GALATIANS. 


Cuar. 1. 8. 


ϑέλοντες μεταστρέψαι τὸ εὐαγγέλιον τοῦ Χριστοῦ. " ἀλλὰ καὶ 
ἐὰν ἡμεῖς ἣ ἄγγελος ἐξ οὐρανοῦ εὐωγγελίζηται ὑμῖν παρ᾽ ὃ εὐηγγε- 


the τινὲς as those whose characteristic 
was troubling the Galatians, ‘some who 
are your troublers;’ comp, Luke xviii. 
9, τινὰς τοὺς πεποιϑότας, Col. ii 8, μή 
τις ὑμᾶς ἔσται ὁ συλαγωγῶν. Winer (Gr. 
§ 18. 3, p. 100) adduces some exx, from 
classical Greek, and compares the com- 
mon expression εἰσιν οἱ λέγοντες : see also 
Bernhardy, Synt. vi. 23, p. 318. We 
cannot, therefore, with Riickert definitely 
pronounce this as an instance of Asiatic 
Hellenism, The article must, of course, 
be carried on to ϑέλοντες ; see Kiihner’s 
valuable note on Xen. Mem. τ. 1. 20. 

τὸ εὐαγγέλιον τοῦ Χριστοῦ] It 
is doubtful whether Χριστοῦ is the gen. 
subjecti, ‘the Gospel preached by Christ,’ 
or the gen. objecti, ‘the Gospel of or con- 
cerning Christ.’ From the fuller expres- 
sion, Rom. i. 3, ebayyéA. τοῦ Θεοῦ περὶ 
τοῦ υἱοῦ αὐτοῦ, we may, perhaps, here 
decide on the latter interpretation: see 
Winer, Gr. § 30. 1, p. 160. According 
to Meyer (on Mark i. 1), when the gen. 
after εὐαγγέλ. iS σωτηρίας. βασιλείας. κτ.λ. 
it is gen. objecti; when Θεοῦ, gen. sub- 
Jjecti ; but when Χριστοῦ, gen. objecti or 
subjecti, to be determined only by the 
context. 

8. καὶ ἐάν ‘even if;’ not, however, 
necessarily ‘supposing a case which ‘has 
never occurred’ (AIf.), but, ds usual, 
conveying the idea of condition with the 
assumption of objective possibility ; ‘see 
Herm. de Partic. ἄν, 2.7, p. 95, and esp. 
the very clear distinctions of Schmalfeld, 
Synt. ἀκ Gr, Verb. § 93,94. It may be 
further observed that, as the order shows, 
καὶ belongs not to ἡμεῖς or to the sentence, 
but to ἐάν (etiam si), to which it gives 
force and prominence; see Herm. Viger, 
No. 307, Hartung, Partic. καί, 3. 3, Vol. 
1. p. 141, and notes on Phil. ii. 17. 


ἡμεῖς) ‘we.’ Though ἡμεῖς here seems 


to refer mainly to St. Paul, and is fre- 
quently so used elsewhere, yet, as of σὺν 
ἐμοὶ π. ἀδελ. may very reasonably be here 
included (Mey.), it does not seem desira- 
ble, with De W., Conyb., and others, to 
limit the term specially to the Apostle, 
The use of ἡμεῖς, or of the simple plural, 
must always depend on the context; 
comp. notes on 1 Thess. i. 2, 

παρ᾽ &| ‘contrary to that which’ The 
meaning of the prep. has been the subject 
of considerable controversy ; the Luther- 
ans having urged the meaning preter- 
quam (Vulg., and appy. Chrys.), the 
Romanists that of contra (Theod., al.). 
This latter meaning is perfectly correct 
(opp. to Brown, p. 45; see Donalds. Gr. 
ᾧ 485, and exx. in Winer, Gr. § 49. g, 
p. 360, esp. Xen. Mem. 1. 1. 18, where 
mapa τοὺς νόμους and κατὰ τ. ν. are inv 
antithesis), and is appy. required by the 
context and tenor of the argument. The 
Apostle implies throughout the Epistle 
that the Judaical gospel was in the striet 
sense of the words an ἕτερον εὐαγγ., and 
in its very essence opposed to the true 
Gospel. avdSepa | ‘accursed ;’ 
strictly considered, nothing more than 
the Hellenistic form of the Attic ἀνάϑη- 
μα, Moeris (cited by Lobeck, Phryn. p. 
249), the original meaning of both forms 
being τὸ ἀφιερωμένον Θεῷ, Thecdoret on 
Rom. ix. 8. The prevailing use, how- 
ever, of ἀνάϑεμα in malam partem com- 
pared with the command, Lev. xvii. 29, 
seems (esp. in the LXX and the Ν, T.) 
to have gradually led to a distinction in 
meaning; ἀνάϑημα being used in the 
sense of donurium (2 Macc. ix. 16, Luke 
xxi. 25), ἀνάϑεμα (Rom. ix. 3, 1 Cor. xii. 
8, xvi. 22) as ‘aliquid divine ire sacra- 
tum;" Hesych. ἀνάϑεμα" ἐπικατάρατος, 
ἀκοινώνητος. ἀνάϑημα" κόσμημα. This 
distinction, though very generally, is still 


Cuar. I. 9. 


, a 
λισάμεδα ὑμῖν, ἀνάδεμα ἔστω. 


GALATIANS. 


91 


° ὡς προειρήκαμεν, καὶ ἄρτι 


πάλιν λέγω, εἴ τις ὑμᾶς εὐωγγελίζεται παρ᾽ ὃ παρελάβετε, ἀνά- 


not universally observed : see Theod. and 
esp. Chrys. on Rom. ix. 3, who, even 
while he asserts two distinct meanings, 
seems to regard the forms as interchange- 
able. In the eccles. writers (see Sui- 
cer, Thes. Vol. 1. p. 268, Bingham, xvi. 
2), ἀνάϑεμα, like the Hebrew πη (see 
Winer, RWB, Art. Bann) was applied 
to excommunication ; though even here, 
it may be observed, accompanied some- 
times with distinct execration ; see birg- 
ham, ἐδ. 2. 17. This milder sense has 
been frequently maintained in the present 
passage (Hammond in Joc., Waterland, 
Doct. Trin. ch, 4, Vol. 1. p. 458), but is 
distinctly opposed to the usage of the N. 
T.; compare ἐπικατάρατος, ch. iii. 10, 
κατάρα, ch. iii. 13. For further reff. see 
the good note of Fritz. Rom. ix. 3, Vol. 
Il. p. 253 sq. 

9. προειρήκαμεν, ‘we have said 
before.’ ‘To what does πρὸ here refer? 
Is it (a) solely to the preceding verse, as 
Chrys., Theod., Jerome (comp. Neander, 
Planting, Vol. τ. p. 214, Bohn), or (5) to 
a declaration made at the Apostle’s last 
visit, as Syr. (appy.), and recently, Ust., 
De W., Mey., 41.}ὲ Grammatical consid- 
erations do not contribute to a decision: 
for neither, on the one hand, can the use 
of the perfect rather than the aor. προεί- 
πομεν (ch. v. 21, 1 Thess. iv. 6) be pressed 
in favor of (a),— εἴρηκα at most only 
marking the continuing validity of what 
was said (comp. 2 Cor. xii. 9, and Winer, 
Gr. § 40. 4, p. 243), — nor, on the other 
hand, can the reference to what has just 
been said be urged as inconsistent with 
the usage of πρό (Ust.), for see 2 Mace. 
iii. 7, προειρημένων χρημάτων (where the 
subject referred to is mentioned no further 
back than the beginning of the preced- 
ing verse), 3 Mace. vi. 35, and compare 
2 Cor. vii. 8 with 2 Cor. vi. 12. Con- 


textual reasons, however, viz. the inser- 
tion of ἄρτι as marking an antithesis to 
what was distinctly past, and the appar- 
ent identity of time marked by the two 
plural verbs εὐαγγελ., προειρ. (Alf.), seem 
so distinctly in favor of (6), that in this 
case we do not hesitate to maintain that 
reference even in opposition to the opin- 
ion of the Greek expositors ; comp. 2 Cor. 
xiii. 2. This passage has been pressed 
into the controversy relative to the state 
of the Galatian church at the Apostle’s 
second visit; see Davidson, Introd. Vol. 
π. p. 305. kal&pri n.7.Aa,] 
‘so now I say again:’ undoubtedly a 
consecutive sentence. Riickert and B. 
Crus., by making it part of the antece- 
dent sentence, retain the more Attic 
meaning of ἄρτι, but suppose an intoler- 
ably harsh ellipsis before εἴ τις. “Apru is 
not used in Attic Greek for purely present 
time, — comp. Plato, Meno, 89, where ἐν 
τῷ νῦν is in opp. to ἐν τῷ apt, —but is 
not uncommonly so used in later Greek ; 
see esp. Lobeck, Phryn. p. 18 sq. 

ei... εὐαγγελίζεται] ‘if any one 
preacheth ;’ simply and purely conditional 
(‘et cum indice. nihil significat preter 
conditionem,’ Klotz, Devar. Vol. τι. p. 
455), ‘if, as a matter of fact, preaching 
is a course of action pursued by any one,’ 
be such an assumption reasonable or the 
contrary ; see esp. Schmalfeld, Syntaz, 
§ 91, p. 195. This change from the 
more restricted ἐὰν with subj., verse 8, 
appears here intentional; comp. Acts v. 
38, 39. Still such distinctions must not 
be overpressed, as there is abundant evi- 
dence to show that not only in later, but 
even sometimes in earlier writers, they 
were not always carefully observed: see 
Madvig, Gr. § 125. 1. It is certainly 
noticeable that, in Euclid (6. g. Book 1. 
Prop. 4), ἐὰν with subj. is nearly always 


32 


GALATIANS. 


Cuap. I. 10. 


Sena ἔστω. ™ ἄρτι yap avSparrous πεΐδω ἢ τὸν Θεόν; ἢ ξητῶ 


> 4 δ.’ > wv ᾽ , ” 
ἀνδιρώποις ἀρέσκειν; εἰ ETL ἀνδιρώποις ἤρεσκον, 


οὐκ ἂν ἤμην. 


used in mathematical hypotheses, where 
there can be no accessory idea, but where 
experience must prove the truth or fal- 
lacy of the supposition: see Winer, Gr. 
δ 41. 2, p. 260, note. This use of eday- 
γελίῶμαι with an accus. persone, is an 
ἅπαξ Aeydu. in St. Paul’s Epp., but oc- 
curs elsewhere both in the N. T. (Luke 
iii, 18, Acts vili. 25, 40, xiii. 22, xiv. 14, 
21, xvi. 10, 1 Pet. i. 12), and in later 
writers: comp. Winer, Gr. § 32. 1, p. 199, 
and Lobeck, Phryn. p. 267 sq. 

10. ἄρτι γάρ] ‘For now ;’ not con- 
trasting his present conduct and former 
Pharisaism (Neander, Planting, Vol. 1. p. 
222 [Bohn], Wieseler, Chronol. p. 178), 
but emphatically repeating the ἄρτι of 
the preceding verse, and calling especial 
attention to his present words ;— ‘Now, 
—when I am using such unhesitating 
language.’ The exact force of γὰρ 
seems more open to question: it may be 
plausibly taken as in abrupt and ironical 
reference to the charges of the Judaists ; 
‘well! am I now,’ etc. (on this idio- 
matic use of ydp, see esp. Klotz, Devar. 
Vol. τι. p. 245), but is perhaps more 
naturally regarded as argumentative, — 
not, however, so much with reff. to the 
seeming harshness of his previous words 
(Mey., Alf.), as to their unquestionable 
truth, the best proof of which lay in his 
being one who was making God his 
friend, and not men; see Olsh. and Hil- 
genf, in loc. 7 


melSw)} ‘am I per- 


suading, ecto om [sum persua- 
dens] Syr., ‘suadeo,’ Vulg., Clarom. ; 
scil. ‘am I making friends of ;’ the slight 
modification of meaning, viz. ‘ persua- 
dendo mihi concilio,’ as suggested by the 
latter words of the clause, being easily 
supplied from the context; see Acts xii. 
20, 2 Mace. iv. 45, and comp. πεῖσαι τὸν 


Χριστοῦ δοῦλος 


Θεόν (with inf.), Joseph. Antig. rv. 6. 5, 
vi. 5. 6, vit, 10.3, The usual comment, 
that πείϑω is here used de conatu (Uste, 
al.), is very questionable. Of the pas- 
sages cited in support of this meaning, 
Acts xxviii. 23, certainly proves nothing, 
and JElian, Var. Hist. u 6, is not to the 
point, ‘ attempt’ being implied not by the 
verb but its tense. The same obs. seems 
applicable to Xenoph. Hell, v1. 5, 16, 
Polyb. Hist, τν. 64. 2, cited in Steph. 
Thess. 8.0. ἢ ζητῶ, κ. τ. Ay 
‘or am I seeking to please,’ ete; not 
merely a different (De W.), but a more 
general and comprehensive statement of 
the preceding clause. The student 
will find a sound sermon on this verse 
by Farindon, Serm. xx. Vol. 11.’ p. 139 
(ed. 1849). ἔτι ἀνϑρ. ἤρεσ- 
κονῚ ‘were still pleasing men.’ It is not 
necessary either to press the use of the 
imperf. de conatu, or to modify the mean- 
ing of ἀρέσκω, ‘studeo placere,’— a mean+ 
ing which it never bears ; see Fritz. Rom. 
xv. 2, Vol. m1. p. 221, note. The apos- 
tle says, ‘I am not pleasing men; and a 
clear proof is, that I am Christ’s servant, 
whose service is incompatible with that 
of man.’ The emphasis thus rests on 
ἔτι (Mey., Brown) which is not merely 
logical (De Wette), but temporal, with 
ref. to the preceding ἄρτι. The Ree. 
inserts yap after εἰ, with D'EJK; Syr., 
and other Vv.; Chrys., Theod., al., — 
but with but little plausibility, as the 
authority for the omission is strong 
[ABD'IFG; 5 mss.; Vulg., Clarom., 
Copt., Arm. ; Cyr. (3), Dam.], and tha 
probability of interpolation to assist the 
argument, by no means slight. 

ἤμην This form of the imperf., so com- 
mon in later writers, is found, Xen. Cyr. 
vi 1. 9, Lysias, mt. 17, but is unequivo- 
cally condemned by the Atticists, Buttm, 


Crap. 1 1918. 


The Gospel I preach is not 
of man; and I will confirm 
this by stating my mode of 
life before my conversion. 


- 


ἄνδρωπον'" 


11. δέ] Tisch. γάρ. 


GALATIANS. 


33 


/ \ € a ’ ͵ 4 
1 Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ edvayyéduov 
’ a ce 
TO εὐαγγελισὲν ὑπ᾽ ἐμοῦ, OTL οὐκ ἔστιν κατὰ 


12. οὐδὲ γὰρ ἐγὼ παρὰ ἀν ρώπου 


The external authorities for δὲ are ΑΕ ; many Vv. 


(-Eth.-Pol. and others omit entirely) ; Chrys., Theod., al.; Ambrst. (Rec., Griesd., 


Scholz., Lachm , De W., Mey.). 


For ydp, BD'FG; 
rom.; Dam, Hier. Aug., al. (Tisch, ; commended by Griesd ). 


17. al.... Vulg.; Cla- 
The permu- 


tation of δὲ and γὰρ is so common that énéerna/ considerations become here of some 
importance. The question is, does St. Paul here seem to desire to carry out further 
his previous remarks, to explain, or to prove them? In the first case we could only 
have, as Riick observes, δέ; in the second, yap or δέ (δὲ retaining a faint oppositive 
force, Klotz, Devar. Vol. τι. p. 3); in the third, only γάρ. The context seems 
decisively in favor of the first hy poth., and therefore of δέ, 


remarks that it is commonly found when 
in combination with ἄν; this, however, 
is doubtful; so Lobeck, Phryn. p 152. . 
ll. γνωρίζω δέ] ‘Now 1 certify, 
make known unto you ;’ commencement 
of what may be termed the apologetic 
portion of the epistle, ch. i. 11—ch. ii. 
21. The present formula, Usteri ob- 
serves, is always used by St. Paul as the 
prelude of a more deliberate and solemn 
avowal of his opinion; comp. 1 Cor. xv. 
1, 2 Cor. viii. 1, 1 Cor. xii. 3 (διὸ yv.). 
Aé is consequently here (see crit. note) 
what is termed μεταβατικόν, Bekk Anecd. 
p. 958 (cited by Hartung, Vol. τ. p. 165), 
i. e., it indicates a transition from what 
has been already said, to the fresh aspects 
of the subject which are now introduced. 
For examples of the very intelligible at- 
.traction τὸ ebayy..... ὅτι, see Wincr, 
Gr. 66. 6, p. 551. οὐκ ἔστιν 
κατὰ ἄνϑρωπονἾ ‘is not after man,’ 
i e., ‘is of no human strain: ‘kara 
complectitur vim prepositionum ἀπὸ (9), 
διὰ et παρά, Bengel. This remark, if un- 
derstood exegetically rather than gram- 
matically, is perfectly correct. 
‘after the 


Kara 
uvSp., taken per se, implies 
fashion, after the manner of man’ ( Winer, 
Gr. § 49. ἃ, p. 358), but in the present 
context amounts to the more comprehen- 
sive declaration that the εὐαγγέλιον was 


not ἀνϑρώπινον, either in its essence or 
5 


object; οὐχ ὑπὸ ἀνϑρωπίνων σύγκειται 
λογισμῶν, Theod. : compare Plato, Philed. 
12, τὸ δ᾽ ἐμὸν Seds.... 
ἄνδρ. ; where the true qualitative nature 
of the expression is shown by the further 
explanation, ἀλλὰ πέρα τοῦ μεγίστου φό- 
βου. The different shades of meaning 
under which this formula appcars in St. 
Paul’s Epp. (ch. 1. 15, Rom. 5, 
1 Cor. iii. 3, ix. 8, xv. 32) must be re- 
ferred to the context, not to the preposi- 
see Fritz. Rom. iii. 5, Vol. 1. p. 
159 sq. and comp. Suicer, Thesaur. Vol. 
I. p. 361. 


> ν x 
«Οὐκ ἐστι κατα 


iii. 


tion ; 


.οὐδὲ yap ἐγὼ] ‘for neither did 
1 receive it, etc. ;’ proof of the preceding 
assertion. The true force of οὐδὲ has 
here been frequently misunderstood, but 
may be properly preserved, if we only 
οἵ serve (1) that in all such cases as the 
present (comp. John v. 22, viii. 42, Rom. 
viii. 7), the particle must receive its ez- 
act explanation from the context (*ad- 
sumptd extrinsecus aliqua sententia,’ 
Klotz, Devar. Vol. 11. p. 707), and (2) 
that οὐδὲ γάρ, in negative sentences, 
stands in strict parallelism and bears 
corresponding meanings with kal yap 
in positive sentences; see Hartung, Par- 
tik. οὐδὲ, 2. B. 2, Vol. 1. p. 211, and 
comp. Ellendt, Lex. Soph. s. v. Vol. τι 
p- 21 sq. We may thus correctly trans- 
late, either (a) nam ne ego quidem, ‘ even, 


84 


GALATIANS. 


Cuar. I. 12, 


παρέλαβον αὐτὸ οὔτε edidaySnv, ἀλλὰ δ ἀποκαλύψεως ᾿Ιησοῦ 


I who so naturally might have been 
taught of men,’ Hilgenf., Winer in loc., 
and Gr, § 55. 6, p. 436; or (δ) neque 
enim ego, ‘I as little as the other Apos- 
tles’ (Olsh.); or perhaps a little more 
inclusively, ‘J (distinctly emphatic) — 
as little as any others, whether Χριστοδί- 
δακτοι Or ἀνϑρωποδίδακτοι᾽ Of these 
(4) is to be preferred not only from con- 
textual but even grammatical reasons; 
for independently of seeming too con- 
cessive, (@) would also have been most 
naturally expressed by οὐδὲ ἐγὼ γάρ, or 
καὶ yap οὐδ᾽ ἐγώ (Riick). This last ob- 
jection Meyer considers invalid on ac- 
count of the normal position of ydp, — 
but inexactly ; for though ydp generally 
occupies the 2nd place, yet when the 
Ist and 2nd words are closely united 
(which would here be the case) it occu- 
pies the 3rd: see Klotz, Devar. Vol. 1. 
p. 251. παρὰ ἀνδιρώπουἾ 
‘from man ;’ not synonymous with ἀπό 
évSpaérou, the distinction between these 
prepositions after verbs of receiving, etc. 
(παρὰ more immediate, ἀπὸ more remote 
source), being appy. regularly main- 
tained in St. Paul's Epp.: comp. 1 Cor. 
xi. 23, παρέλαβον ἀπὸ τοῦ Κυρίου, on 
which Winer (de Verb. Comp. Fasc. τι. 
p- 7) rightly observes, ‘non παρὰ τοῦ 
Ruplov, propterea quod non ipse Christus 
preesentem docuit ;’ see Schulz, Abendm, 
p. 218 sq. οὔτε ἐδιδάχϑη»ν] 
‘nor was I taught ἐξ, slightly different 
from the preceding παρέλαβον, the ἐδιδ. 
pointing more to subjective appropriation, 
while παρέλ. only marks objective recep- 
tion (Windischm.): so appy. Beng., ‘al- 
terum (xapéA.) fit sine labore, alterum 
cum labore discendi.’ On the sequence 
οὔδὲ---οὔτε, see Winer, Gr. § δῦ. 6, p. 
436, and esp. Hartung, Partik. οὔτε, 
1. 9, Vol. 1. p. 201 sq., where this un- 
usual, but (in cases like the present) de- 
fensible collocation is fully explained. In 


all such passages, δὲ refers to the forego- 
ing words or sentences, so that οὔτε is 


used as if od or οὐκ had preceded ; δέ, in 
negative sentences, having often much 
of the force and functions which καὶ has 
in affirmative sentences; see especially 
Wex. Antig. Vol. 1. p. 157, and comp. 
Klotz. Devar. Vol. τι. p. 711. The read- 
ing οὐδὲ (Rec. and even Lachm.) is only 
supported by AD'FG; a few mss.; 
Eus., Chrys., al., and, as a likely repe- 
tition of the preceding οὐδέ, or a correc- 
tion of a supposed solecism, is more than 
doubtful. ᾿Ιησοῦ Χριστοῦ] 
‘from Jesus Christ ;’ gen. subjecti, form- 
ing an antithesis to the preceding παρά 
ἀνδρὶ; Christ was the source and author 
of it (Fell. Hamm.) : comp. 2 Cor. xii. 
1; and notes on 1 Thess. 1.6. In ex- 
pressions ‘similar to the present (comp. 
εἰρήνη Θεοῦ, evayy. τοῦ Χριστοῦ), it is 
only from the context that the nature 
of the gen., whether subjecti or objecti, 
can be properly determined ; see Winer, 
Gr. § 30 1, p. 168, and comp. notes on 
ver. 7. The peculiar revelation here al- 
luded to may be, as Aquinas supposes, 
one vouchsafed to the Apostle soon after 
his conversion, by which he was fitted to 
become a preacher of the Gospel; comp. 
Eph. iii, 3, where, however, ἐγνωρίσϑη 
(Lach., Tisch.) is less decisive than Ree. 
ἐγνώρισε. It is a subject of contin-_ 
ual discussion whether the teaching of 
St. Paul was the result of one single 
illumination, or of progressive develop- 
ment; comp. Reuss. T/éol., Chrét. αν. 
4, Vol. mu. p. 42, sq. Thiersch, Apost. 
Age, Vol. 1. p. 110 sq. (Transl.) The 
most natural opinion would certainly 
seem to be this; that as, on the one 
hand, we may reverently presume that 
all the fundamental truths of the Gos- 
pel would be fully revealed to St. Paul 
before he commenced preaching ; so, on 
the other, it might haye been ordained, 


Cuap. L 12—14. 


GALATIANS. 


< 
. Oo 


“Χριστοῦ. ™ ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ ᾽Ιου- 
ὃ “ lal ev + Wath \ 07 \ » / a a 
αἱσμῷ, ὃτι Kay ὑπερβολὴν ἐδίωκον THY ἐκκλησίαν τοῦ Θεοῦ καὶ 


ἐπόρδουν αὐτήν. 1" 


that (in accordance with the laws of our 
spiritual nature) its deepest mysteries 
and profoundest harmonies should be 
seen and felt through the practical ex- 
periences of his apostolical labors. The 
question is partially entertained by Au- 
gustine, de Gestis Pelag. ch. xiv. (32), 
Vol. x. p. 339 sq. (ed. Migne, Par. 1845). 
13. ἠκούσατε γάρ] ‘For ye heard,’ 
historical proof, by an appeal to his 
former well known (ἢκούσ. emphatic) 
zeal for Judaism, that it was no hu- 
man influence or human teaching that 
could have changed such a character ; 
οὖ yap ἄν, εἰ μὲ Θεὸς ἦν 6 ἐκκαλύπτων, 
οὔτως ἀδρόαν ἔσχον μεταβολήν, Chrys. 
τὴν ἀναστροφήν ποτε, κ. τ. A.| 
‘my conversation in time past,’ etc. 
Auth. Vers. These words are taken by 
most interpreters as simply equivalent 
to τήν ποτε (προτέραν) ἄναστ. This is 
not critically exact. As Dr. Donald- 
son suggests, the position of ποτε is 
due to the verb included in ἀναστρο- 
φήν : as St. Paul would have said ἀν- 
ἐστρεφόμην ποτε, he allows himself to 
write thy ἐμὴν ἀναστροφήν ποτε. Meyer 
aptly cites Plato, Leg. 11. 685 Ὁ, ἡ τῆς 
Τροίας ἅλωσις τὸ δεύτερον. 
τῷ Ἰουδαϊΐσμῷ!] ‘the Jews” religion,’ 
ὃ, 6. § Judaism ;’ see 2 Mace. ii. 21, xiv. 
38, 4 Mace. iv. 26. On the specializing 
force of the art. with abstract nouns, see 
Scheuerlein, Syntax. § 26. 2. ο, p. 219. 
ἐπόρϑουν] ‘was destroying it,’ ‘ex- 
pugnabam,’ Vulg., Clarom.: see Acts 
ix. 21, 6 πορϑήσας ἐν Ἱερουσαλὴμ τοὺς 
ἐπικαλουμένους, and comp. Aisch. Sept. 
176. Itis not necessary either to mod- 
ify the meaning of πορϑεῖν with Syr. 


(Aaoa Djs eram vastans), Copt. 
(desolabam), and other Vv., or to ex- 
plain the imperf. as de conatu (σβέσαι 


\ / ? an? ” na ὁ \ 
καὶ προέκοπτον ἐν τῷ [ουδαϊσμῷ ὑπὲρ πολ- 


ἐπεχείρει, Chrys.), with the Greek com- 
mentators. As Meyer justly observes, 
St. Paul previous to his conversion was 
actually engaged in the work of destruc- 
tion: he was not a Verwiister merely, or 
a Verstérer, but a Zerstérer : comp. Acts 
xxii. 4, ἐδίωξα ἄχρι Savdrov. The im- 
perfects accurately denote the course of 
the Apostle’s conduct, which commenced 
and continued during the time of his 
Judaism, but, owing to his conversion, 
was never carried out; contrast ἐδίωξα, 
Acts, ὦ. c., 1 Cor. xv. 9, and see Bern- 
hardy, Synt. x. 3, p. 872 sq., where the 
three principal uses of the imperf. (sim- 
ultaneity, duration, and non-completion) 
are perspicuously stated, and comp. the 
more elaborate notice of Schmalfeld, 
Synt. § 55, pp. 97—111. 


14. cuvnAtkidtas] ‘contempora- 
Συνηλ. is an ἅπαξ Aeydu. in the 
N. T., and is only found occasionally in 
a few later writers, e. g. Diod. Sic. 1. 53, 
Dion. Halic. x. 49; see Wetst. in Joc. 
and the exx. collected by Dindorf and 
Hase in Steph. Thesaur. s.v. Vol. vu. Ὁ. 
1378. The compound form (compare 
συμμέτοχος, Eph. iii. 6, v. 7; συγκοινω- 
νός, 1°Cor. ix. 23) is condemned by the 
Atticists; Attic writers using only the 
simple form; see Thomas Mag. p. 208 
(ed Bern.), Herodian, p. 433 (ed Koch.) 
περισσοτ. ζηλωτὴς brapx. | being 
from the first more exceedingly a zealot 
or contender ; modal participial clause 
serving to define more particularly. the 
peculiar nature of the advance which 
St. Paul made in Judaism. The com- 
parison περισσ. is obviously with those 
just mentioned, the πολλοὶ συνηλ. ἐν τῷ 


ries.’ 


γένει μου. τῶν πατρικῶν μοῦ 
παραδόσεων] ‘for the traditions of 
my fathers ;’ gen. objecti after ζηλωτής, 


GALATIANS. Cuar. I. 15, 16. 


36 + 


Aods συνηλικιώτας ἐν τῷ γίνει μου, περισσοτέρως ζηλωτὴς ὑπάρχων 

τῶν πατρικῶν μου παραδόσεων. 

Iwh firin this by a re- 16 “ » γὼ ς , ee , 

cltal the places where I Ore be εὐδόκησεν ο Θεός, ο ἀφορ σᾶς με 
ἐκ κοιλίας μητρός μου καὶ καλέσας διὰ τῆς 


aborle, and the countries in 
which I travelled. The 
‘ ᾽ “ 1662 7 ‘ p) > “ 
χάριτος αὑτοῦ, ἀποκαλύψαι τὸν υἱὸν αὐτοῦ 


churches of Judea knew 
of me only by report. 


15. ὁ ϑεὺς] —ADEJK ; mss.; many Vv., but Syr. (Philox.) with ast. ; Orig. (1) 
Chrys. (1), Theod. (3), al.; Tren. (1), Aug., al. (Rec., Greesd., but om. om , Scholz, 
|Lachm | Mey.). Tisch, omits these words with BFG ; some mss.; Boern., Vulg., 
Syr.; Orig. (2), Chrys. (1), Theodoret (2), Iren. (1), Orig. (interp ), Faust. ap. 
Aug., Ambrst., Hier., al. (De W., approved by Mill, Prolegom. p. 47). The acci- 
dental omission, however, seems probable on paradiplomatic considerations (sce 


Pref. p. xvi), Θ having O immediately before, and soon after it, 


— object about which the ζῆλος was dis- 
played; comp. Acts xxi. 20. xxii. 3, 
1 Cor, xiy. 12, Tit ii. 14. The inser- 
tion of μουν qualifies the more general 
term πατρικός, making it equivalent to 
the more special πατροπαράδοτος, and 
thus certainly seeming here to limit the 
παραδόσεις to the special ancestral tradi- 
tions of the sect to which the Apostle 
belonged (Meyer), i. e., to Pharisaical 
traditions ; comp. Acts xxiii. 6, Φαρισαῖος, 
vids Φαρισαίων, and more expressly Acts 
xxii. 3, κατὰ τὴν ἀκριβεστάτην αἵρεσιν 
τῆς ἡμετέρας ϑρησκείας ἔζησα Φαρισαῖος. 
15. ὅτε δὲ εὐδόκ. κ. τ. A] “ But 
when it pleased God ;’ notice of the time 
subsequent to his conversion, in which the 
Apostle might have been thought to have 
conferred with men, but did not. On 
the meaning of εὐδοκέω, ---- here marking 
the free, unconditioned, and gracious will 
of God, see notes on 1 Thess. ii. 8, and 
on its four constructions in the N. T., 
notes on Col. i. 19. ἐκ κοιλίας 
μητρός μου) ‘from my mother’s womb,’ 
i.e. *from the moment I was born,’— 
not as Calv.,‘nondum genitum,’ Jer. i. 
5; ἐκ being temporal beth here and 
Matth. xix. 12, Luke i. 15, Acts iii 2, 
xiv. 8, and marking the point from 
which the temporal series is reckoned : 
see Winer, Gr. § 47. Ὁ, p. 328, 
The verb &popicas, as Jowett observes, 


has two meanings, the first physical 
(Eth,-Pol.), the second and predomi- 
nant one, ethical and spiritual (* segre- 
gavit,’ Vulg., Clarom.); comp. Rom. 
Big καὶ καλέσας κ. τ. λ.] 
‘and called me by means of His grace ;’ 
scil. at the Apostle’s conversion (Acts ix. 
3 sq.),— not with any reference to a 
calling, undefined in time, which de- 
pended on the counsels of God, as Riick- 
ert in loc.: compare Rom, viii. 30, where 
the temporal connection between προώ- 
pioe and ἐκάλεσε (on the force of the 
aorists see Fritz. in loc.) is exactly simi- 
lar to that between ἀφορίσας and καλέσας 
in the present passage. The κλῆσις in 
both cases has a distinct origin in time; 
αὐτόν [Θεὸν] ἄφη καὶ πρὸ αἰώνων προεγνω- 
κέναι καὶ μετὰ ταῦτα κεκληκέναι kad’ ὃν 
καιρὸν ἐδοκίμασε, Theod.; comp. Us- 
teri, Lehrb. τι. 2. 2, Ὁ. 269. διὰ 
τῆς Xap. αὐτοῦ] ‘by means of His 
grace :’ grace was the ‘causa medians’ 
of the Apostle’s call; πανταχοῦ τῆς xdp- 
ιτος εἶναί φησι τὸ πᾶν καὶ τῆς φιλανϑρω- 
πίας αὐτοῦ τῆς ἀφάτου, Chrys. The 
moving cause of the call was the Divine 
εὐδοκία, the mediating cause, the bound- 
less grace of God, the instrument, the 
heaven-sent voice; comp. Winer, Gr, 
§ 47, p. 337. 

16. ἀποκαλύψαι) ‘to reveal;’ de- 
pendent on the preceding εὐδόκησεν, not 


‘Crap. I. 16. 


GALATIANS. 7 


vw 


5 > fal 
ἐν ἐμοί, iva εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔϑνεσιν, εὐδέως οὐ Tpoc- 
. s 


on theparticiples (Est.),— a connection 
that would involve the unexampled con- 
struction (in the N. 7.) εὐδόκ. --- ἵνα 
evayy-, and would impair the force of 
ἐν ἐμοί] ‘within me ;’ not 
‘per me,’ Grot., ‘in my case,’ Green, or 
‘coram me,’ Peile, but simply ‘in me,’ 
Vulg., ὦ ὁ. fin my soul; Χριστὸν εἶχεν 
ἐν ἑαυτῷ λαλοῦντα, Chrys. It may be 
admitted, that, owing partly to linguis- 
tic (see on 1 Thess. ii. 16), and partly to 
dogmatical reasons (Winer, Gr. καὶ 47. 2. 
obs., p. 322), there is some difficulty in 
satisfactorily adjusting all St. Paul’s 
varied uses of the preposition éy; still, 
wherever the primary meaning gives a 
sense which cannot be objected to dog- 
matically or exegetically, we are bound 
to abide by it. Here this meaning is 
especially pertinent. Both subjectively, 
by deep inward revelations, as well as 
objectively, by outward manifestations, 
was the great apostle prepared for the 
work of the ministry; see Chrysost. zm 
loc. On the arbitrary meanings as- 
signed to ἐν in the N. T., see Winer, 
Gr. § 48. a, p. 348. evayyea- 
{ζω μαι] Present: the action was still 
going on. 
aveséuny] ‘straightway I addressed,’ 
ete ; the εὐϑέως standing prominently 
forward and implying that he not only 
men, but did 


“ 
iva. 


evséews ov προσ- 


avoided conference with 
so from the very first; οὐκ εἶπεν ἀπ- 
A@s, “οὐ προσανεϑέμην, ἀλλ᾽ ‘ evdéws, 
κι 7. A.’ Chrys. According to the com- 
mon explanation, εὐθέως is to be con- 
nected in sense with ἀπῆλϑον, though in 
immediate structure with προσανεϑέμην ; 
‘ Apostolus, — quee fuit ejus alacritas, 
interponit negativam sententiam que 
ipse in mentem venit,’ Winer, comp. 
Jowett, and Alf. It seems more correct 
to say that εὐϑέως belongs to the whole 
sentence, from οὐ προσαν. to ’ApaBiav, 


which, by means of the antithesis be- 
tween its component negative and af- 
firmative clauses, in fact expresses one 
single thought; ‘immediately I avoided 
all conference and intercourse with man;’ 
comp. Meyer in doe. οὐ προσ- 
αν εϑέμη »] “1 addressed no communi- 
cation to;’ not exactly ‘non acquicvi,’ 
Vulg., Clarom., nor quite so much as 


da i) [mon revelavi] Syr., but 


more simply, οὐκ ἀνεκοινωσάμην, Theod., 
“1 made no communication to, and held 
no counsel with,’ ‘non contuli,’ Beza. 
The prep. πρὸς does not imply that the 
Apostle ‘did not in addition to that con- 
fer,’ (comp. Ust ), but, as not uncom- 
monly in composition, simply indicates 
direction towards : compare προσανατί- 
ϑέσϑαι τοῖς μάντεσι (Diod. Sic. xvu. 
116) with mpocavapépew τοῖς μάντεσι 
(ib. ib.), in which latter verb the idea 
of direction is made more apparent; see 
Fritz., Fritzsch. Opuse. p. 204. 

σαρκὶ καὶ αἵματι] ‘flesh and blood ;’ 
a Hebrew circumlocution for man, — 
generally with the accessory idea of 
weakness or frailty ; see Hammond and 
Lightfoot on Matt. xvi. 17. The ex- 
pression occurs four times in the N. T., 
apparently under the following modifi- 
cations of meaning: (a) Man, in his 
mere corporeal nature, 1 Cor. xv. 40, 
Heb. ii. 14; (δ) Man in his weak in- 
tellectual nature, contrasted with God, 
Mattt. xvi. 17 (contr. Mey.), comp. 
Chrys. Vol. x. 675 x, ed. Ben.; (e) 
Man, in his feeble human powers, con- 
trasted with spiritual natures and agen- 
cies, Eph. vi, 12. The present passage 
seems to belong to (2); the apostle took 
not weak men for his advisers or in- 
structors, but communed in stillness 
with God. Chrys., in referring the 
words to the Apostles, himself seemed 


38 


avedéunv σαρκὶ καὶ αἵματι, 
πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους 


to feel the application too limited, as he 
adds, εἰ δὲ καὶ περὶ πάντων ἀνϑρώπων 
τοῦτό φησιν, οὐδὲ ἡμεῖς ἀντεροῦμεν. 

17. οὐδὲ ἀπῆλϑ ον] "πον did I go 
away,’ scil. from Damascus, — to which 
place the mention of his conversion 
naturally leads his thoughts. It does 
not here seem necessary to press ὀῤδὲ 
in translation (‘nor yet did I,’ etc., 
Conyb.), as the context does not seem 
climactic; see notes on 1 Thess. ii. 3. 
(Transi.) In the present case it has 
appy- only that guasi-conjunctive force 
(see notes ver. 12), by which it appends 
one negation to another,— ‘non apte 
connexa, sed potius fortuito concursu 
accedentia,’ Klotz, Devar. Vol. mu p. 
707; see notes on Eph. iv. 27, Winer, 
Gr. § 55, 6, p. 432, and esp. Francke, 
de Part. Neg. τι. 2, p. 6. The read- 
ing ἀνῆλθον [Rec. with AJK; mss; 
Copt., Syr.-Philox.; Chrys., Theod.] 
seems obviously a correction, and is re- 
jected by all the best editors. 
ἀλλά] The particle has here its usual 
force after a negation, and implies such 
an opposition between the negative and 
affirmative clauses, that the first is, as it 
were, obliterated and absorbed by the 
second ; see Klotz, Devar. Vol. τι. ἢ. 11, 
Fritz. Mark, Excurs. 2, p. 773. Schra- 
der is thus perhaps justified in pressing 
the opposition between οὐ προσαν. and 
ἀλλὰ ἀπῆλϑ.» as an evidence that St. 
Paul went into Arabia for seclusion ; 
contr. Anger, Rat. Temp. ch. tv. p. 128. 
In estimating, however, the force of ἀλλὰ 
in negative sentences, caution must al- 
ways be used, as οὐκ --- ἀλλὰ (not δὲ) 
is the regular sequence, like ‘nicht — 
sondern’ (not ‘aber’) in German; 866 
Donalds. Cratyl, § 201. eis 
᾿Αραβίαν] ‘into Arabia;’ possibly the 
Arabian desert in the neighborhood of 
Damascus, ᾿Αραβία being a term of some- 


GALATIANS. 


Cuap. 1. 17. 


" οὐδὲ ἀπῆλθον εἰς ἹἹεροσόλυμα 
ἀλλὰ ἀπῆλδον εἰς ᾿Αραβίαν, καὶ 


what vague and comprehensive applica- 
tion; see Conyb. and Hows. St. Paul, 
Vol. τ. p. 105, and for the various di- 
visions of Arabia, Forbiger, A. Geogr. 
ὁ 102, Vol. u. p. 728 sq. This brief, 
but circumstantial, recapitulation of St. 
Paul’s early history is designed to show 
that, in the early period after his conver- 
sion he was never in any place where he 
could have learned anything from the 
other apostles. A discussion of the ob- 
Ject (probably religious meditation), and 
of the duration (probably a large por- 
tion of three years) of this abode in 
Arabia, — both, especially the latter, 
greatly contested points, will be found 
in Schrader, Paulus, Part 1. p. 54 56.» 
Wieseler, Chronol. p. 141 sq., Davidson, 
Introd. Vol. τι. p. 74, 80. Aa- 
μασ κόὀν) ‘Damascus.’ This most an- 
cient city certainly existed as early as 
the days of Abraham (Gen. xiv. 15, xv. 
2), and is supposed, even at that remote 
period, to have had an independent gov- 
ernment (see L. Miiller, Orig. Regni 
Damase in Iken, Thesaur, Vol. τ. p. 721 
sq.) After being subdued by David 
(2 Sam. viii 5, 6), it revolted under 
Solomon (1 Kings xi. 24), formed the 
seat of a very widely extended govern- 
ment (comp. 1 Kings xx. 1), was recov- 
ered by Jeroboam, the son of Joash (2 
Kings xiv. 28), united in alliance with 
the kingdom of Israel, but was after- 
wards taken by Tiglath Pileser (2 Kings 
xvi. 9). After falling successively un- 
der that of the Babylonian, Persian, and 
Seleucid sway, it passed at last under 
that of the Romans (8. c. 64; see Diod. 
Sic. xxxrx. 30), and at the time of the 
Apostle formed a part of the dependent 
kingdom of Aretas (2 Cor. xi. 32). 
For further notices of the history of this 
ancient city, see Winer, RWB. Vol. 1. 
p. 244 sq., Pauly, Real-Eneyct, Vol. τι. 


Cuap. 1. 18. 


πάλιν ὑπέστρεψα εἰς Aapackov. 


GALATIANS. 


39 


18. ν᾽ \ » Pike ms ΧΑ 
ETTELTA PETA ETN τρία avnr- 


eR Ὁ a nr 
ov εἰς “Ιεροσόλυμα ἱστορῆσαι Κηφᾶν, καὶ ἐπέμεινα πρὸς αὐτὸν 


Ῥ. 847 sq., Conyb. and Howson, S¢. 
Paul, Vol. τ. p. 105. 

18. ἔτη τρία] ‘three years,’ scil. 
after his conversion, that being the ob- 
vious and natural terminus a quo to 
which all the dates in the narrative are 
to be referred; see notes on ch. ii. 1. 
How much of this time was spent in 
Damascus, and how much in Arabia is 
completely uncertain. The only note 
of time in Acts ix. 23, ἡμέραι ἱκαναί, 
which appears to include this stay in 
Arabia, has by recent expositors been 
referred solely to the time of preaching 
at Damascus, — though appy. with less 
probability; see Anger, Rat. Temp. p. 
122, Wieseler, Chronol. p, 145. 
ἱστορῆσαι) ‘to visit, to become ac- 
guainted with; scarcely so little as 
‘videre,’ Vulg., Syr., Copt., al., but 
more in the sense of ‘coram cogno- 
scere,— to visit and make a personal 
acquaintance with. As the meaning 
of this verb has been somewhat con- 
tested, we may remark that it is used 
by later writers with reference to (a) 
places, things, —in the sense of “ visit- 
ing,’ ‘making a journey to see;’ Plu- 
tarch, Thes. 30, Pomp. 40, Polyb. Hist. 
ur. 48. 12; comp. Chrysost. ὅπερ of τὰς 
μεγάλας πόλεις καὶ λαμπρὰς καταμανϑά- 
νοντες λέγουσιν : (δ) persons—in the 
sense of ‘seeing,’ ‘making the acquaint- 
anee of; Joseph. Antig. vit. 2. 5, ἱσ- 
τορῆσαι ᾿Ἐλεάσαρον ; Bell. vi. 1. 8, ὃν 
ἐγὼ ἱστόρησα ; somewhat curiously, in 
reference to the pillar of salt into which 
Lot’s wifé was changed, Antig. 1. 22, 
ἱστόρηκα δὲ αὐτήν : sec, also, Clem. Hom. 
vir. 24 (p. 196, ed. Dressel), ἱστορῆσαι 
τοὺς τῆς Sepamelas ἐπιτυγχονόντας, ib. 1. 
9, p. 32; πῖν! 6, p. 376; and exx. col- 
lected by Hilgenf. Gal, p 122, note. 
There is thus no lexical necessity for press- 
ing the primary meaning (Hesych. ioro- 


pet, ἐρωτᾷ] advocated by Bagge zn loc. 
The reading Πέτρον (Rec.), instead of 
Kepay [A B; a few mss.; Syr., Copt., 
Sahid., Syr.-Phil. in marg., A%th., al.], 
is supported by preponderating external 
authority [DEFGJK; mss.; Vulg., 
Clarom., al.; many Ff.], but is rightly 
rejected by most modern editors as a 
probable explanatory gloss. 

ἐπέμεινα πρὸς αὐτόν] ‘I tarried 
with him; comp. chap. ii. 5, διαμείνῃ 
πρὸς ὑμᾶς ; Matth. xxvi. 55, πρὸς ὑμᾶς 
ἐκαϑεζόμην (Lachm.); 1 Cor. xvi. 6, 
πρὸς ὑμὰς δὲ τυχὺν παραμενῶ, ver. 7, 
ἐπιμεῖναι πρὸς ὑμᾶς, al., usually with 
persons; ‘spe nostri scriptores, ut ip- 
sorum Greecorum poets passim, πρὸς 
cum accus., adjecto verbo quietis, sic 
collocant, ut non sit nisi apud, i. q., 
παρὰ cum dativo,’ Fritz. Mark i. 18, p. 
202. We may compare with this the 
legal forms, πρὸς διαιτητὴν λαχεῖν, De- 
mosth. Ὁ. 22. 28 ; δίκας εἶναι πρὸς τοὺς 
ἄρχοντας, ib. 43, 71, etc., where the 
original notion of ‘going to,’ etc., has 
passed into that of mere direction. 

The ἐπὶ in ἐπέμεινα is not per se ‘inten- 
sive’ (Alf. on Col. i. 23), but appy. 
denotes rest at a place; see Rost u. 
Palm, Lees 5. ἡ ἐπι 5, Vole τ 
1045. The verb itself has two con-- 
structions in the N. T., — with a simple 
dative (Rom vi. 1, xi. 22, 23, Col. i. 
23, 1 Tim. iv. 16), and with prepp. ἐπί, 
πρός, ἐν (Acts xxviii. 14, Phil. i. 24);: 
see notes on Col. i, 23, and Winer, Verb. 
Comp. τι. p. 11. ἡμέρας δεκ- 
«πέντε] The reason for this shortness 
of St. Paul’s stay is mentioned, Acts 
ix 29. The apostle specifies the exact 
time of his stay at Jerusalem, to show 
convincingly how very slight had been 
his opportunities of receiving instruc- 
tion from St. Peter or any one else 
there. 


40 


GALATIANS. 


Cuar. I. 19, 20. 


ἡμέρας δεκαπέντε' ™ ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον εἰ μὴ 


᾿Ιάκωβον τὸν ἀδελφὸν τοῦ Κυρίου. 


19, εἰ μὴ Ἰάκωβον) ‘save James,’ 
i. ¢., no other ἀπόστολον save him. * It 
may be fairly said, that every principle 
of grammatical perspicuity requires that, 
after these words, not merely εἶδον, but 
εἶδον τὸν ἀπόστολον be supplied ; comp. 
1 Cor, i, 14, οὐδένα ὑμῶν ἐβάπτισα εἰ μὴ 
Κρίσπον καὶ Γάϊον. This is distinctly ad- 
mitted both by Mey , Hilgenf., and the 
best recent commentators, even though 
they differ in their deductions: so very 
clearly Chrys. St. James, then, was an 
ἀπόστολος (whatever be the meaning as- 
signed to the word), — a fact somewhat 
eonfirmed by the use of ἀποστόλους, 
Acts ix. 28. The additional title, 6 
ἀδελφὸς τοῦ Κυρίου (τὸ σεμνολόγημα, as 
Chrys. terms it), was probably added 
(Ust.) to distinguish this James from 
the son of Zebedee, who was then liv- 
ing. Whether it follows from this pas- 
sage, that Jacobus Frater and Jacobus 
Alphei are identical (by no means such 
a fiction as Meyer somewhat hastily 
terms it), and that James was thus one 
of the Twelve, is a question which falls 
without the scope of this commentary. 
This consideration only may be sug- 
gested ; whether in a passage so circum- 
stantial as the present, where St. Paul's 
whole object is to prove that he was no 
emissary from the Apostles (comp. ver. 
17), the use of ἀδελφός, in its less proper 
sense (Κυρίου ἀνεψιός, Theod.), is not 
more plausible than the similar one — 
of ἀπόστολος. The most weighty coun- 
ter-argument is derived from John vii. 5, 
οὐδὲ γὰρ of ἀδελφοὶ αὐτοῦ ἐπίστευον eis 
αὐτόν ; but it deserves careful consider- 
ation whether ἐπίστευον really means 
more than a proper, intelligent, and 
rightful belief; see even De Wette on 
John l. c,, and comp. John vi. 64, where 
od πιστεύειν is predicated of some of the 
μαϑηταί, and where ver. 67 implies some 


Ἢ ἃ δὲ γράφω ὑμῖν, ἰδοὺ ἐνώ- 


doubt even of οἱ δώδεκα. The stu- 
dent who desires to examine this diffi- 
cult question, may profitably consult 
Mill, on the Brethren of our Lord, 
Schneckenburger, on St, James, p. 144, 
sq., Arnaud, Recherches sur I’ Epitre de 
Jude, and the review of it by Deidein 
in Reuter, Repert. (Aug. 1851), Ne- 
ander, Planting, Vol. 1. p. 351, note 
(Bohn); Blom’s Disputation, (in Vol- 
beding, Thvsaur. Comment. Vol. 1.) ; 
Credner, Einleitung, Vol. t p. 571; 
Wieseler, Stud. u. Krit, (Part 1. 1842) ; 
and Milgenf. Galaterbr. p. 219. The 
most recent monographs are those by 
Schaff, Berlin, 1842; and Goy, Mont. 
1845, 

20. ἃ δὲ γράφω κ. τ. A.) ‘but as 
to what I write unto you; not paren- 
thetical, but a strong and reiterated as- 
surance of the little he had received 
from the Apostles, ἃ δὲ γράφω ὑμῖν being 
an emphatic anacoluthon; comp. Wan- 
nowski, Constr. Abs. p. 54 sq., where 
this and similar constructions are fully 
discussed, ὅτι οὐ ψευδομαι) 
‘(I declare) that I lie not ;’ strong con- 
firmatory asseveration of the truth, — 
not of ver. 12 sq. (Winer), but of ver. 
17, 18. In passages marked with this 
sort of abruptness and pathos (see Liicke 
on 1 Joh, iii. 20, p. 245, ed. 2), a verb 
consonant with the context is commonly 
supplied before 71; comp. Acts xiv. 22. 
Accordingly, in the present case, ypdpw 
(Mey.), λέγω (De W.), ἐστὶ (Riick.), 
ὄμνυμι (Ust.), have been proposed as 
suppletory ; the first three are, however, 
obviously too weak, the last too strong 
— ἐνώπιον τοῦ Θεοῦ not being any more 
than m4n**z£$, a formal oath (Olsh.). 
If any definite word was in the Apostle’s 
thoughts, it was perhaps διαμαρτύρομαι 
(Acts x. 42, with 671); especially as, in 
three out of the five places in which 


Crap. I. 21—23. 


πίον τοῦ Θεοῦ ὅτι οὐ ψεύδομαι. 
τῆς Συρίας καὶ τῆς Κιλικίας. 


GALATIANS 


41 


5 ᾽ \ 
*l ἔπειτα ἧλον εἰς τὰ κλίματα 


22 »” ΠῚ ΄ aA ΄ 
ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ 


a ᾿ ΄, a8 ͵ a 5 r a 29 / page) / 
ταις ἐκκλησίαις ΤῊΣ Ἰουδαίας TALS εν “Χριστῷ, τ μόνον δὲ ἀκούοντες 


ἐνώπ. τοῦ Θεοῦ occurs, this verb (though 
in slightly different senses and construc- 
tions) is found joined with it; see 1 Tim. 
v. 21, 2 Tim. ii. 14, iv. 1. On this use 
of ὅτι in asseverations, see Fritz. Rom. 
ix. 2, Vol. ΤῊ p. 242. 
21. τὰ κλίματα͵]͵Ἶ ‘the regions ;’ 
‘regiones,’ Vulg., ‘partes,’ Clarom.; a 
word only used in the N. T. by St. 
Paul, here and Rom. xv. 28, 2 Cor. 
xi. 10. The primary meaning, as deri- 
vation indicates, is ‘inclinatio’ or ‘de- 
clivitas,’ 6. g. κλίματα ὁρῶν. Eustath. p. 
1498. 47 (comp. Polyb. Hist. vit. 6. 1), 
thence with ref. to the inclination of the 
heavens to the poles, ‘a tract of the 
sky,’ κλῖμα οὐρανοῦ, Herodian, x1. 8, 
and lastly, — its most usual meaning, — 
a tract of the earth, whether of greater 
(comp. Athen. xm. p. 523 5) or, as in 
the present case, of more limited ex- 
tent; comp. Polyb. Hist. v. 44. 6, x, 1. 
3. On its accentuation (usually κλίμα, 
but more correctly κλίμα), see Lobeck, 
Paralip. p 418. 
mentioned is appy. identical with that 
briefly noticed in Acts ix. 30; see Conyb. 
and Hows. δέ. Paul, Vol. 1. p. 115. 
Συρία] Not the lower part of Syria, 
called Phoenice (Winer, Ust, al.), but 
‘Syria proper’ (ἡ ἄνω Συρία, Strabo), as 
St. Paul's object is to show the distance 
he was from any quarter where he could 


The journey here 


have received instruction from the Apos- 
tles; see Meyer iv loc. In Acts xxi. 8, 
Συρία is used merely in a general way to 
denote the Roman province bearing that 
name: on its divisions, see Forbiger, 
Handb. Geogr. Vol. 11. p. 640. 

τῆς Κιλικία 9] Occasionally mentioned 
in combination with Συρία (Acts xv. 
23, 41) as geographicaliy conterminous 
(Alf), and as serving to define what 

6 


portion of the larger province is espe- 
cially alluded to. Jor a general notice 
of this province, see Strabo, Geogr. xrv. 
5, p. 668 sq., Mannert, Geogr. v1. 3, 
Ῥ. 32 sq., Forbiger, Alt. Geogr. § 67, 
Vol. 1. p. 271 sq. 

22.76 προσώπῳ] ‘in respect of 
personal appearance,’ 501]. ‘by face ;’ οὐδὲ 
ard ὄψεως γνώριμος ἦν αὐτοῖς, Chrys. 
The general limiting nature of the da- 
tive (Scheuerl. Synt. § 20, Donalds. Gr. 
§ 458) may here be fully recognized: 
the Apostle was not unknown to the 
Churches in every sense, but only in 
regard to his outward appearance. This 
particular dative, commonly called the 
dative ‘of reference to,’ must be care- 
fully distinguished both from the zn- 
strumental and the modaé dat. (1 Cor. 
xi. 5), and may be best considered as a 
local dative ethically used. Here,’ for 
instance, the Apostle’s appearance was 
not that by which, but as it were the 
place in which, their ignorance was 
evinced; see esp. Scheuerl. Syn. § 22. 
a, p. 179, and comp. Winer, Gr. § 31. 
6, p. 193, Bernhardy, Synt. m1. 8, p 84. 
τῆς ’lovdatas| The Church of Jeru- 
salem is, however, to be excepted, as 
there the Apostle was εἰσπορευόμενος καὶ 
ἐκπορευόμενος, παῤῥησιαζόμενος ἐν τῷ ὃν- 
όματι τοῦ Κυρίου, Acts ix, 28, 
ταῖς ἐν Χριστῷ] Not merely a peri- 
phrasis for the adjective ‘the Christian 
churches,’ but ‘the churches which are 
in Christ ;’ ἃ. e., which are incorporated 
with Him who is the Head: comp, Eph. 
i, 22, 28. 

23. ἀκούοντες ἦσαν] ‘they were 
hearing ;’ scil. the members of these 
Churches; see Winer, Gr. § 67. 1, p. 
555, This periphrasis, which probably 
owes its prevalence in the New Testa- 


42 


. GALATIANS. 


Cuap. I. 23, 24.—IL. t. 


ἦσαν ὅτι ὁ διώκων ἡμᾶς ποτὲ νῦν εὐαγγελίζεται τὴν πίστιν ἥν 
ποτε ἐπόρδει: * καὶ ἐδόξαζον ἐν ἐμοὶ τὸν Θεόν. 


When I went up to Jeru- 
salem, I communicated 


Il. "ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν 


my Gospel both in public and private: I resisted the fulse brethren, and was accredited by the Apostles. 


ment to the similar formula in Aramaic 


’ to Tess 
(con -α32..) serves exp 


the idea of duration more distinctly 
than the simple tense; see Winer, Gr. 
§ 45. 5, p. 311. In the LXX it seems 
principally limited to those cases in 
which the participle is used in the 
original; see Thiersch, de Pent. ui. 11, 
p. 113. Examples are found in Attic 
Greek (see Jelf, Gr. § 375. 4), but com- 
monly under the limitation that the 
participle expresses some property or 
quality inherent in the subject; see 
Stalbaum, Plato, Rep. v1. 492 a. 

ὅτι ὁ διώκων κ. τ. A.) ‘our former 
persecutor ; the participle being here, 
by means of the art., turned into a 
species of subst., and losing all temporal 
forse; see the exx. collected by Winer, 
Gr. § 57, p. 317, and comp. the very 
bold form, τὸν ἑαυτῆς ἔχοντα, Plato, 
Phedr. 244, 8, cited by Bernhardy, 
Synt. v1. 22. obs. p. 316. Ὅτι 1s 
here not the “ ὅτι recititavum’ (Schott), 
—a use of the particle not found in St. 
Paul's Epp., except in citations from 
the O. T. (Mey.),— but preserves. its 
usual relatival force, the ‘oratio indi- 
recta’ which it introduces, passing after- 
wards into the ‘oratio directa’ in the 
pronoun, This latter assumption Mey. 
deems unnecessary, as St. Paul might 
call himself, being now a Christian, 
‘our former persecutor.’ This, however, 
seems forced and artificial. Thy 
πίστιν) ‘the faith,’ objectively repre- 
sented as a rule of life (De W.); comp. 
ch. iii. 23, 1 Tim. i. 19, iv. 1, al. In 
the Eccles. writers πίστις is frequently 
used in the more distinctly objective 
sense, ‘the Christian doctrine,’ ‘ doc- 
trina fidem postulans’ (e. g., Ignat. 


Eph. § 16, πίστιν Θεοῦ ἐν κακῇ διδασκα- ὁ 
MG φϑείρῃ ; Concil. Laod. can. 46, πίσ- 
τιν ἐκμανϑάνειν ; see Suicer, Thes. 8. v. 
πίστις, 2. a), but it seems very doubtful 
whether this sense ever occurs in the 
N.T. In Acts vi. 7, ὑπακούειν τῇ aio) 
vet seems certainly very similar to ὑπα- 
κούειν τῷ εὐαγγελίῳ, Rom. x. 16 (see 
Fritz. Vol. 1. 17), but even there ‘the 
faith,’ as the inward and outward rule 
of life (see Meyer in loc.), yields a very 
satisfactory meaning. On the various 
uses of πίστις, see Usteri, Lehrb. τι. 1. 
2, Ὁ. 91 sq. 

24. ἐν ἐμο ‘in me,’ not ‘on account 
of me’ (Brown), or ‘for what he had 
done in me’ (Jowett), but simply ‘in 
me’ Vulg., Clarom.), ‘ut qui in me in- 
venissent celebrationis materiam,’ Winer 
in loc.: comp. Exod. xiv. 4, ἐνδοξασϑή- 
coun ev Φαραῷ. God, as Windisch. ob- 
serves, was working in St. Paul, and so 
was praised in him. The prep., in such 
cases as the present, points to the object 
as being as it were the sphere in which 
(Eph. i. 17), or the substratum on which 
(1 Cor. vii. 14, see Winer, Gr. p. 345; 
compare Andoc, de Myster. p. 33, ed. 
Schiller) the action takes place. The 
transition from this to the common usagé 
of ἐν in the sense of ‘ dependence on,’ is 
easy and obvious; see exx. in Rost u. 
Palm, Lez, 8. v. A. 2. Ὁ, Vol. 1. p. 909, 
and comp. Bernhardy, Synt. v. 8. b. p. 
210. 


Cuarter IL. 1. διὰ δεκατεσσά- 
ρων ἐτῶν] ‘after an interval of,’ 
‘post,’ Vulg., Clarom., Copt., Armen. ; 
δεκατεσσάρων παρελϑόντων ἐτῶν, Chrys. : 
comp. Acts xxiv. 17, δι᾿ ἐτῶν πλειόνων. 
The meaning of the prep. has here been 
unduly pressed to suit preconceived his- 


Crap. II. 1, 2. 


ἀνέβην εἰς “Ἱεροσόλυμα μετὰ 
Τίτον" 


torical views. Διά, in its temporal sense, 
denotes an action enduring through and 
out of a period of time; and may thus 
be translated during, or after, according 
as the nature of the action makes the 
idea of duration through the whole of 
the period (Heb. ii. 15, διὰ παντὸς τοῦ 
Gjv), or occurrence at the end of the 
period most prominent. Thus διὰ πολ- 
Aod χρόνου σε ἑώρακα is correctly ex- 
plained by Fritz. 
163, note), ‘longo temporis spatio de- 
curso (quo te non vidi) te vidi;’ comp. 
Herm. on Vig. No. 377, b. This is the 
correct use of διά. There are, however, 


(Fritzsch. Opuse. p. 


a few indisputable instances of a more 
lax use of the prep. in the N. T., to de 
note an action which took place within, 
not during the whole of a period; e. g. 
Acts v 19, διὰ τῆς νυκτὸς ἤνοιξε, where 
both the tense and the occurrence preclude 
the possibility of its being ‘throughout 
the night’ (contr. Meyer), — so also Acts 
xvi. 9—xvii. 10 is perhaps doubtful; see 
Fritz. Opuse. p. 155, Winer, Gr. § 57. 
i. p. 337. Grammatical considcrations, 
then, alone are not sufficient to justify 
Dr. Peile’s paraphrase, ‘not till after ;’ 
but on exegetical grounds it may be 
fairly urged that the mention of four- 
teen years, thus undefined by a termi- 
nus ad quem as well as a quo, would be 
singularly at variance with the circum- 
stantial nature of the narrative. (With 
regard to the great historical difficulties 
in which the passage is involved, it can 
here only briefly be said; (1) The 
terminus @ guo of the fourteen years, 
being purely a subjective epoch, does 
certainly seem that time which must 
have ever been present to the Apostle’s 
thoughts, —the time of his conversion 
(Anger, Wieseler) ; especially as the ἔτη 
18, appear 
(2) Exegetical as well as grammatical 


τρία, ch. i so reckoned. 


GALATIANS. 


43 


Βαρνάβα, συμπαραλαβὼν καὶ 


> ἀνέβην δὲ κατὰ ἀποκάλυψιν, καὶ ἀνεδέμην αὐτοῖς 


(πάλιν) considerations seem to show it 
was St. Paul’s second journey ; — for 
how, when misconstruction was so _pos- 
sible, could it be passed over? and how 
can St. Peter’s conduct be explained ἢ 
But (3) chronolog. arguments, based on 
historical coincidences, make it impos- 
sible to doubt that Ireneeus (Her. 11. 
13) and Theodorct (ἐγ) doc.) are right in 
supposing this the journey mentioned 
Acts xv., and therefore, according to St. 
Luke’s account, the third. In a com- 
mentary of this nature it is impossible 
to allude to the various efforts (even to 
the invalidaion of an unquestionable 
text) to reconcile (2) and (3): it may 
he enongh to say that both chronological 
and historical deductions seem so certain, 
that (2) must give way: see the sensi- 
ble explanation and remarks of Thiersch. 
Apost. Age, Vol. τ. p. 120 sq. (Transl.). 
A complete discussion will be found in 
the chronological works of Anger and 
Wieseler, Davidson, Introd. Vol. τι. p. 
112 sq., Winer, RWB. Art. ‘ Paulus,’ 
Conyb. and Howson, Sé. Paui, ch. vii.: 
see also Meyer tm Joc., Alford, Vol. 1. 
Prolegom. p. 26 συμπαραλ- 
αβὼν καὶ Titor] ‘having taken with 
me also Titus ;’ the ascensive καὶ per- 
haps alluding to his being uncircum- 
cised; comp. Acts xv. 2, Παῦλον καὶ 
Βαρνάβαν καὶ τινας ἄλλου ς ἐξ αὐτῶν. 
St. Paul was now the principal person 
(συμπαραλα Bay); at the preceding (sec- 
ond) visit Barnabas seems to have taken 
the lead ; see Meyer in Joc. 

2. ἀνέβην δέ] “1 went up too,’ δὲ 
haying its ‘vim exponendi’ (Fritz. 2 
loc.), or, aS We might perhaps more ex- 
actly say, its reiterative force (Klotz, 
Devar, Vol. 1. p. 361, Hartung, Par- 
tik. δέ, 2. 7, Vol. τ. p. 168), and repeat- 
ing, not without a slight opposition, the 


preceding ἀνέβην. The native force of 


44 


GALATIANS. 


Cuap. 11, 2. 


τὸ εὐαγγέλιον ὃ κηρύσσω ἐν τοῖς ESvecw, κατ᾽ ἰδίαν δὲ τοῖς 


the particle may just be traced in the 
faint contrast which the explanation and 
introduction of fresh particulars give rise 
to. κατὰ ἀποκάλυψιν] ‘by, 
scil. in accordance with, revelation, — 
not for my own purposes ;’ κατὰ as usual 
implying the rule, the ‘ norman agendi ν᾿ 
see Bernhardy, Synt. v. 20. Ὁ, p 239, 
241. IIermann’s translation ‘ explica- 
tionis causi" must, on exegetical, and 
perhaps even on grammatical grounds 
(see Fritzsch. Opuse. p. 169), certainly 
be rejected. For (1) ἀποκάλυψις is never 
used in this lower sense, either by St. 
Paul or any other of the sacred writers ; 
and (2) the current of the Apostle’s 
argument is totally at variance with 
such an explanation, Tis object is here 
to show that his visit to Jerusalem was 
not to satisfy any doubts of his own, nor 
even any suggestions of his converts, but 
in obedience to the command of God. 
The objection, that the current transla- 
tion would require κατά τινα ἀποκάλυψιν 
(Herm.), may be neutralized by the ob- 
servation that κατὰ ἀποκάλυψιν 18 in effect 
uscd nearly adverbially ; see Eyh iii. 3. 
ἀν εὖ ἐμη ν)] “1 communicated ;* * contuli 
cum eis,’ Vulg., Clarom., compare Syr. 
{patefeci] ; ‘ enarravi,’ Fritz. ; ‘ipsa col- 
latio unam doctrine speciem exclusa 
omni varietate monstrabat,’ Beza. The 
meaning assigned by Green (Gramm. 
N. T. p. 82) ‘to leave altogether in the 
hands of, or at the pleasure of another,’ 
is more than doubtful; in the only other 
place in the N. T. where the word oc- 
curs, Acts xxv. 4. τῷ βασιλεῖ ἀνέϑετο τὰ 
κατὰ τὺν Παῦλον, the meaning is clearly, 
866 Fritz. 
Opuse. p. 169, and the exx. in Wetst. 
an loc, αὐτοῖς] ‘to them,’ scil. 
to the inhabitants of Ιεροσόλυμα (ver. 1), 
or rather (as the sense obviously requires 
a certain limitation), to the Christians 
residing there, —‘ Christianis gregariis’ 


as here, ‘communicated :’ 


(Fritz.), as opp. to τοῖς δοκοῦσιν, the 
Apostles; comp. Matth. xii. 15, Luke 
v. 17, and see Winer, Gr. § 22. 3. 1, p. 
131, Bernhardy, Synt. vt, 11. Ὁ, p. 288. 
The reference to the Apostles collectively 
(Schott, Olsh.), or to the Elders of the 
Church, is not by any means pro!able. 

κατ᾽ ἰδίαν ὃ €] ‘but privately,’ i.e. in 
a private conference ; comp. Mark iv. 34 ; 
the Apostle communicated his εὐαγγέλιον 
to the Christians at Jerusalem openly and 
unreservedly, but κατ᾽ ἰδίαν (between me 

rg Ὁ σν 

(OTRO aleaD, Syr.) en- 
tered probably more into its doctrinal 
aspects; compare Theod. im loc. The 
meaning assigned to δὲ (‘I mean’) by 
Alf., who appy. denies any second and 


and them, 


separate communication, seems here very 
doubtful (see ver 4), and that to κατ᾽ 
ἰδίαν (‘ preferably,’ ‘specially,’) by Olsh., 
distinctly untenable, as κατ᾽ ἰδίαν occurs 
sixteen times in the N. Τ᾿, and in all 
cases is used in a directly, or (as here) 
indirectly local sense; see Mark ix. 28, 
xiii. 3, Luke x. 23, etc., and compare 
Neand. Plant. Vol. 1. p. 104. (Bohn). 

τοῖς δοκοῦσιν) ‘to those who were 
high in reputation,’ Scholef. Iints, p. 
88; see Eurip. Hec. 292 (where οἱ δο- 
κοῦντες is Opp. to οἱ ἀδοξοῦντες). and the 
exx. collected by Kypke and Elsner, 
esp. Eur. Troad. 608, and Herodian, 
vi. 1, τοὺς δυκοῦντας καὶ ἡλικίᾳ σεμνοτά- 
tovs,— in all of which οἱ δοκ. appears 
simply equivalent to ἐπίσημοι (Theod.). 
There is not then, as Olsh. conceives, 
any shade of blame or irony (Alf.) in 
the expression, but as Chrys. correctly 
observes, "τοῖς δοκοῦσι, φησί, μετὰ τῆς 
ἑαυτοῦ καὶ τῆν κοινὴν ἁπάντων λέγων 
ψῆφον : see CEcum. in loc. μή 
πως εἰς κενὸν τρέχω, ἢ ἐδραμον) 
‘lest I might be running, or have (al- 
ready) run in vain;’ t, e. ‘lest I might 
lose my past or present labor’ (Hamm.), 


σα. ΤΙΝ. 8. 3: 


GALATIANS. 45 


δοκοῦσιν, μή πως εἰς κενὸν τρέχω, ἢ ἔδραμον. ὃ ᾿Αλλ᾽ οὐδὲ 


Τίτος ὁ σὺν ἐμοί, “Ἕλλην ὦν, 


by leaving others to deem that it was 
fruitless and unaccredited. This passage 
presents combined grammatical and exe- 
getical difficulties, both of which must 
be briefly noticed, (a) τρέχω. By 
comparing the very similar passage 1 
Thess. iii. 5, μήπως ἐπείρασεν ... καὶ εἰς 
κενὸν γένηται κ. τ. Δ.» it would certainly 
seem that τρέχω is pres. subj. (see Winer, 
Gr. § 56. 2, p 448, where both passages 
are investigated); but there is a diffi- 
culty both in mood and tense. The 
former may be explained away by the 
observable tendency of the New Testa- 
ment and later writers to lapse from the 
optat. into the subjunct. (Winer, § 41. Ὁ. 
1, p. 258, Green, Gr. p- 72); the latter, 
either by considering τρέχω a ‘then- 
present,’ opp. to ἔδραμον, a ‘then-past,’ 
or as pointing to the continuance of the 
action. (8) μή πως then, is not num 
forte (an opinion formerly held by 
Fritzsche, and still by Green, p. 82, but 
well refuted by Dr. Peile), but ne forte. 
(y) ἔδραμον may be explained in two 
ways; either (with Fritz.) as an indic, 
after a non-realized etc. hypoth. (Herm. 
de Partic. ἄν, 1. 10, p. 54); — a structure 
at which, strange to say, Hilgenf. seems 
to stumble, — or indic. after μήπως (fear- 
ing lest), the change of mood implying 
that the event apprehended had now 
taken place; see Winer, Gr. § 56. 2, p. 
446: compare Scheuerl. Synt. § 34. a. 
p- 364, Matth. Gr. § 520. 8. We 
have then two possible translations ; (1) 
Purpose ; avedeunv... μήπως ἔδραμον, 
1 communicated .. . that I might not per- 
chance have run in vain (as I should 
have done if I had not, ete.) (2) Appre- 
hension; aveSéunv.. . (φοβούμενος) μή- 
πως ἔδραμον, I communicated . . being ap- 
prehensive lest perchance I might really 
have, ete.; the verb ‘timendi’ being 
idiomatically omitted; see Gayler, de 


HvayKaa sn περιτμηϑῆναι: 


Part. Neg. p. 327, Schmalfeld, Syné. § 
152. Of these (2) seems most in ac- 
cordance with St. Paul’s style; see 1 
Thess. 7. c-, and ch. iv. 11. To 
both translations, however, there are 
very grave objections; to (1) on logical, 
to (2) on exegetical grounds: to (1), 
because it was not on the communica- 
tion or non-communication of his Gos- 
pel that St. Paul’s running in vain 
really hinged, but on the assent or dis- 
sent of the Apostles: to (2), because it 
is incredible that he who went up κατ᾽ 
ἀποκάλυψιν could have felt any doubt 
about his own course. To escape these 
difficulties we must adopt one of two 
explanations (neither wholly free from 
objections) ; either we must refer the 
words, objectively, to the danger St. 
Paul’s converts might have run of be- 
ing rejected by the Church if he had 
not communicated; or (which is most 
probable), subjectively, with the Greek 
commentators, to the opinions of others ; 
ἵνα διδάξω τοὺς ταῦτα ὑποπτεύοντας ὅτι 
οὐκ εἰς κενὸν τρέχω, Chrys.; see Ham- 
mond: ἐπ Joc. If others deemed St. 
Paul's past and present course fruit- 
less, it really must in that respect have 
amounted to a loss of past and present 
labor. 

8. ἀλλ᾽ οὐδέ] ‘But (to distinctly 
prove, ἃ fortiori, that I had not run in 
vain) not even,’ etc. The emphasis rests 
on Titos,— Titus, whom the apostles 
might have required to be circumcised, 
even while in general terms they ap- 
proved of St. Paul’s preaching. On 
this gradational force of ἀλλ᾽ οὐδέ (‘at 
ne— quidem,’ ‘indicant, silenti y/ blit- 
terata re leviore, afferri graviorem’), sce 
Fritz. 7m Joc. (Opuse. p. 178), and comp. 
Luke xxiii, 15, Acts xix. 2. The true 
separative force of ἀλλὰ (‘aliud jam 
esse quod sumus dicturi,’ Klotz, Devar. 


46 


‘GALATIANS. 


Cuar. IL. 3, 4. 


* διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες maperot Sov 
κατασκοπῆσαι τὴν ἐλευδερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ ᾿Ιησοῦ, 


Vol. m. p. 2) is here distinctly apparent. 
“EAAnyv Gv) ‘being a Greek’ scil. in- 
asmuch as, or though he was a Greek,’ 
καίτοι “EAAny &v, Theodoret; not ‘and 
was a Greek,’ Alf., the appended parti- 
cipial clause not being predicative, but 
concessive, or suggestive of the reason 
why the demand was made; compare 
Donalds. Cratyl. § 305, Gr. 492 sq. 
jvaykdadn]) ‘was compelled.’ The 
choice of this word seems clearly to 
imply that the circumcision of Titus 
was strongly pressed on St. Paul and 
St. Barnabas; see Baur, Paulus, p. 121. 
It does not, however, by any means ap- 
pear that the Apostles were party to it; 
in fact, if we assume the identity of this 
journey with the third, the language 
of Acts xv. 5 seems distinctly to imply 
the contrary. 

4, διὰ δὲ τοὺς παρεισάκτους 
ψευδαδέλφου 5] ‘and that, or now it 
was, because of the false brethren insid- 
iously brought in,’ scil. οὐκ ἠναγκάσϑη 
περιτμηϑῆναι ; explanatory statement (δὲ 
explicative; see below) why Titus was 
not compelled to be circumcised, viz., 
because the ψευδάδελφοι were making it 
a party matter. The construction is not 
perfectly perspicuous, but it does not 
appear necessary either to regard it as 
a positive anacoluthon (Rink, Lueubdr. 
Crit. p. 171, Hilgenf. in loc.), or an 
anacol. arising from two blended ‘con- 
structions (Winer, Gr. § 63, p. 502, still 
less a connection of ver. 4 with ver. 2 
(Bagge, al.). The difficulty, as the 
Greek expositors seem to have felt, is 
really in the δέ this, however, is neither 
περιττός (Theod. compare Theod, M.), 
nor equivalent to οὐδέ (compare Chrys., 
Theoph., Gicum.), but simply explica- 
tive (‘declarat et intendit,’ Beng ), and 
faintly ratiocinative; see Klotz, Devar. 
Vol. u. p. 362. Alford comp. δέ, ver. 


2, but the uses seem clearly different; 
there the insertion of αὐτοῖς naturally 
suggests a contrast, while here the naked 
statement οὐκ ἤναγκ. περιτμ. as naturally 
prepares us for a restrictive explanation. 
παρεισάκτου 9] ‘insidiously brought 
in,’ Scholef. This word appears to 
have two meanings, (α) advena, adven- 
titius, ἀλλότριος (Iesych., Suid., Phot.) ; 
comp. Georg. Al. Vit. Chrys. 40 (cited 
by Hase, Steph. Thes. Vol. vii. p. 187). 
παρείσακτε τῆς πόλεως ἡμῶν ; (B) irrep- 
titius ; compare Prol. Sirach, πρόλογος 
παρείσακτος, ---- ἃ meaning still further 
enhanced by rapeto7ASov; compare 
2 Pet. ii. 1, Jude 4. ‘The compound 
ψευδάδελφοι designates those -vho did not 
acknowledge the great principle of faith 
in Christ being the only means of sal- 
vation (Neander, Plant. Vol. τι. p. 114, 
Bohn), while their intrusive character 
is well marked by the compounds πα- 
ρεισῆλδον and παρεισάκτους ; compare 
Polyb. Hist. τ. 18, 3, παρεισάγεσϑαι καὶ 
παρεισπίπτειν εἰς τὰς πολιορκουμένας πό- 
Aes. οἵτιν ε5] ‘men who, ‘a 
set of men who,’ —not simply equiva- 
lent to of (Ust.). but specifying the class 
to which they belonged; see Matth, Gr. 
§ 483, Jelf, Gr. § 816, and notes on ch. 
iv. 24, where the uses of ὅστις are more 
fully discussed. The translation of Fritz., 
‘quippe qui’ (comp. Herm. Gd. R. 688), 
is here unduly strong; even in classical 
Greek, what is commonly termed a causal, 
may be more correctly considered an ex- 
plicative sense; see Ellendt, Lex. Soph, 
s. v. 3, Vol. τι. p. 383. This, too, is the 
prevailing sense in the later writers; see 
Dindorf in Steph. Thesaur. s. v. 


> - 
κατασκοπῆσαι "0 8}ὺ out,’ 5 
ἢ σα! ‘to spy out, Cade Ls 
[ut explorarent] Syr., ‘explorare,’ Vulg. ; 


not ‘ut dolose eripiant libertatem Chris- 
tianam,’ (Dindorf, Steph. Thes. 8. vy, 


Cuar. II. 5, 6. GALATIANS. 


41 


ἵνα ἡμᾶς καταδουλώσουσιν: ὅ οἷς οὐδὲ πρὸς ὥραν εἴξαμεν τῇ ὑπο- 
Tay), ἵνα ἡ ἀλήδεια τοῦ εὐωγγελίου διαμείνῃ πρὸς ὑμᾶς. ° ἀπὸ 

5. οἷς οὐδέ] These words are omitted by the first hand of D (Tisch. Cod. Cla- 
rom. p. 568) E; Irenzeus (p. 200, ed. Bened.), and, according to Jerome, in some 
Latin manuscripts : ‘Tertullian and Ambrose appear only to have rejected the rela- 
tive; see adv. Marc. v. 3. It is obvious that such an omission would greatly 
simplify the structure, but this very fact in a critical point of view makes it sus- 


picious. 


When to this we add the immense preponderance of external authority, 


we can entertain but little doubt that οἷς οὐδέ is genuine; see Bagge im loc., who 


has well discussed this reading. Ὁ 


Vol. rv. p. 1232), κατασκοπ. being here 
used in the same (hostile) sense as κα- 
τασκοπεῦσαι, Josh. ii. 2; ὁρᾶς πῶς καὶ τῇ 
τῶν κατασκόπων προσηγορίᾳ ἐδήλωσε τὸν 
πόλεμον ἐκείνων, Chrys. ἐν 
Χριστῷ] Not ‘per Christum,’ ἃ mean- 
ing it may bear (Fritz. p. 184) but in 
the fuller and deeper sense ‘in Christ,’ 
see notes on ver. 17. ἵνα ἡμᾶς 
καταδουλώσουσιν) ‘that they may 
succeed in enslaving us ;’ the tense point- 
ing to the result, the compound to the 
completeness of the act; comp. 2 Cor. 
xi. 20. Although this reading is con- 
firmed by a decided preponderance of 
uncial authority [ABCDE], and the 
improbability of a correction very great, 
still the instances of ἵνα with a future 
are so very few (Gayler, Part. Neg. p. 
169), and these, too, so reducible in 
number (Klotz, Devar. Vol. τι. p. 631), 
that we are not justified in saying more 
than this, that the future appears used 
to convey the idea of duration (Winer), 
or perhaps, rather, of issue, sequence 
(Schmalfeld, Synt. § 142; comp. Alf.), 
more distinctly than the more usual 
aorist subj. Though excessively doubt- 
ful in classical writers (Herm. Partie. 
ἄν, τι. 18, p. 134), a few instances are 
found in later authors; see Winer, Gr. 
§ 41, Ὁ. 1, p. 249. 

5. τῇ ὑποταγῇ) ‘by yielding them 
the subjection they claimed ;’ dative of 
manner; see Winer, Gr. § 31. 7. p. 194, 
comp. Scheuerl. Synt. § 22. 6, p. 180. 


The article is not merely the article with 
abstract nouns (Green, Gr. p. 146), but 
is used to specify the obedience which 
the false brethren (not the Apostles, 
Fritz.) demanded in this particular case, 
ἡ ἀλήϑεια τοῦ εὐαγγελίου) ‘the 
truth of the Gospel; the true teaching 
of the Gospel, as opposed to the false 
teaching of it as propagated by Juda- 
izets, ὦ, e., as in verse 16, the doctrine 
of justification by faith. The distinc- 
tion drawn by Winer (Gr. § 34. 3, p. 
211) between such expressions as the 
present, — where the governing noun is 
a distinct element pertaining to the gov- 
erned, and such as πλούτου ἀδηλότης, 
1 Tim. vi. 17, καινότης ζωῆς, Rom. vi. 
4,— where it is more a rhetorically 
expressed attribute, though denied by 
Fritz. Rom. Vol. 1. p. 368, seems per- 
fectly just. A doctrinal import is con- 
tained in ἡ ἀλήϑεια Tod edayy., Which is 
entirely lost by explaining it as merely 
τὸ GANSES εὐαγγέλιον. διαμείνῃ 
πρὸς ὑμᾶϑ] ‘might remain steadfast 
with you,’ ‘permaneat{-eret]’ Vulg., 
Clarom. ; the διὰ obviously being inten- 
sive, asin Heb. 1. 11, 2 Pet. iii. 4; comp. 
Chrys. 
βαιώσωμεν. 
on ch, i. 18. 
6. ἀπὸ δὲτῶν δοκούντων εἶναί 
τι κι τ. λ.] ‘But from those who were 
high in reputation ;’ —interrupted de- 
claration of his independence of the of 
The meaning of this verse 


, a... τοῦτο διὰ τῶν ἔργων Be- 


πρὸς buas] See 


δοκοῦντες. 


48 


GALATIANS, 


Cuap. IT. 6. 


δὲ τῶν δοκούντων εἶναι τι (ὁποῖοί ποτε ἦσαν οὐδέν μοι διαφέρει" 
πρόσωπον Θεὸς ἀνὰ ρώπου οὐ λαμβάνει) ἐμοὶ γὰρ οἱ δοκοῦντες 


is perfectly clear, but the structure ‘is 
somewhat difficult. According to the 
common explanation, ἀπὸ---εἶναί τι is a 
sentence that would naturally have ter- 
minated with οὐδὲν ἔλαβον or προσελα- 
Bouny (not ἐδιδάχϑην, Winer, § 47. p. 
331), or more correctly still, οὐδέν μοι 
προσανετέδη; Owing, however, to the 
purenthesis ὁποῖοι ---- λαμβάνει, the natu- 
ral structure is interrupted, and the sen- 
tence, commenced passively, is concluded 
actively with ἐμοὶ yap x. τ. A.; see Winer, 
Gr. § 63.1, 1, p. 502. The real diffi- 
culty of the sentence, however, lies in 
the following ydp. That it is (a) merely 
resumptive, Scholef. (Hints, p 74), Peile, 
al,, is indemonstrable; as, of the pas- 
sages usually cited in favor of this force, 
viz. Acts xvii. 28, 1 Cor. ix. 19, 2 Cor. 
v. 4, Rom xv, 27, the first three are 
clearly instances of the argumentative 
force (see Winer, Gr. § 53. 10. 8, p 403, 
Meyer on Cor. ll.ce.), while in the fourth 
the words εὐδόκησαν yap are merely 
emphatically repeated. That it is (d) 
argumentative, either as giving a reason 
for οὐδέν μοι διαφέρει κ. τ. A. (ATf.), or 
for πρόσωπον Θεὸς x. τ. A. (Mey.), is 
logically and contextually improbable, 
as parenthetical and non-parenthetical 
parts would thus be confused and inter- 
mingled. If, however, yap be regarded 
as (6) explicative, the whole seems clear 
and logical. To avoid the words δοκούν- 
των εἶναί τι being misunderstood, and 
supposed to assign an undue preémi- 
nence to these Apostles, St Paul hastily 
introduces the parenthetical comment, 
leaving the former sentence incomplete : 
then, feeling that its meaning was still 
so far obvious as to need some justifica- 
tion, he reverts to it, slightly qualifving 
it by the emphatic ἐμοί, slightly justify- 
ing it by the explicative ydp, ‘to me 
(whatever they might have done for 


others) it is certainly a fact that,’ ete. 
On this explicative force of γάρ, see 
Donalds. Gr, § 618, Klotz, Devar. Vol. 
uu. p 233 sq., Hartung, Partk. γάρ § 2, 
and comp. Liicke, John iv. 44. Of 
the other inverpretations of this difficult 
passage, none appear to deserve special 
notice except that of the Greek writers 
(Chrys.. however, is silent, and Theod. 
has here a lacuna), who connect ἀπὸ τῶν 
δοκούντων immediately with οὐδέν μοι 
διαφέρει in the sense of οὐδεμία μοι φρον- 
τὶς περὶ τῶν Box. (Theoph.), but thus 
assign an untenable meaning to ἀπό, and 
dislocate the almost certain connection 
of ὁποῖοί ποτ᾽ ἦσαν with what follows. 
Further details will be found in Meyer, 
De Wette, and Fritzsche (Opuse. p 201 
sq-). The Vv. are for the most part 
perplexingly literal (comp. Vulg.); the 
Syr., however, by its change of γὰρ into 


n~ 


—? seems certainly in accordance with 


the general view adopted above, 
τῶν δοκούντων εἶναί τι] ‘whowere 


deemed to be somewhat, te A.s0%09 


[qui reputati erant] Syr., ‘qui videban- 
tur,’ Vulg ; used with reference to the 
judgment of others (contrast ch. vi. 2), 
and so, perfectly similar in meaning to 
τοῖς δοκοῦσιν, ver. 2; comp. Plato, Gorg. 
572 a, ὑπὸ πολλῶν καὶ Box. εἶναί τι; 
Euthyd. 803 ο, τῶν σεμνῶν καὶ Box. τι 
εἶναι. ὁπυῖοί ποτε] ‘qual- 
escumque ;’ ποτε not being temporal, 
‘olim,’ Beza (perhaps suggested by the 
‘aliquando’ of Vulg.), but connected 
with ὁποῖοι. which it serves to render 
more general and inclusive; compare 
Demosth. Or. de Pace, tv. 15 (p. 60), 
ὁποία ποτ᾽ ἐστὶν αὕτη, cited by Bloomf. 
and Fritz. in. loc. ἦσαν may 
certainly refer to the period of the 
Apostles’ lives when they were uncon- 


Cnap. II. 6, 7. 


οὐδὲν προσανέδεντο, 


GALATIANS. 


49 


" ἀλλὰ τοὐναντίον ἰδόντες ὅτι ΄πεπίστευμαι 


τὸ εὐαγγέλιον τῆς ἀκροβυστίας Kaas Πέτρος τῆς περιτομῆς 


verted, or when they were in attendance 
on our Lord (a view strongly supported 
by Hilgenf.) ; it seems, however, far 
more natural to refer fhe tense to a past, 
relative to the time of writing the words. 
οὐδέν μοι διαφ.] “ἐξ maketh no mat- 
ter to me.’ For examples of this less 
usual, but fully defensible insertion of 
the dative, see Lobeck, Phryn. Ὁ. 884, 
and comp. Wetst. ἐγ) oc. 

πρόσωπον Θεὸς κ. τ. λ.] ‘God ac- 
cepteth no man’s person’— πρόσωπον put 
forward with emphasis, while ϑεὸς and 
ἀνϑρ. form a suggestive contrast (Mcy.) ; 
‘God looketh not to the outward as 
men do, and judgeth on no partial prin- 
ciples, and no more did I his servant,’ 
This and the equiv. expression βλέπειν 
eis πρόσωπ. ἄνϑρ. are in the N. T. al- 
ways used with a bad reference; see 
Matth. xxii. 16, Mark xii. 14, Luke xx. 
21. The corresponding expression in 
the O. T. oo: xv (translated some- 
times ϑαυμάζειν πρόσωπον ; comp. Jude 
16) is used occasionally in a good sense; 
see Gen. xix. 21, and comp. Fritz. and 
Schott in Zoe. προσανέϑεντο] 
‘communicated nothing,’ ‘addressed no 
communication to ;’ *contulerunt,’ Vulg., 
Clarom., and more distinctly ‘dixerunt,’ 
Auth.-Pol. ‘notum fecerunt,’ Arm.; as 
in ch. i. 16. In spite of the authority 
of the Greek expositors (udSovres τὰ 
ἐμὰ οὐδὲν προσέϑηκαν, οὐδὲν διώρϑωσαν, 


Chrys.), and appy of Syr. (a2.90] 
4 


adjecerunt), Copt. [owowah.], Goth. (* an- 
ainsokun’), al., it still seems more safe 
to retain the same meaning in both pas- 
sages. There is weight in the argument 
urged in ed. 1 (see, too, Wieseler, Chro- 
nol. p. 195 note), that προσανέϑ. here 
may seem to specify addition, as in con- 
trast with aveSéuny ver. 2, still the ten- 
dency of later Greek to compound forms 
ἤ 


(compare notes on ch, iii. 13), and the 
perfect parallelism of this with the sim- 
ilarly negative formula in ch. i, 16, are 
tacit arguments which seem slightly 
to preponderate. In the passage 
commonly referred to (Xen. Mem. τι. 
1. 8), προσαναϑέσϑαι merely implies 
‘etiam sibi adjungere, scil. suscipere’ 
(see Kiihner im Joc.), and so proves 
nothing, except that Bretschn.; Olsh., 
Riick., al., must be incorrect in trans- 
lating ‘ nihil mihi preeterea imposuerunt,” 
as this expresses a directly opposite idea. 
Under any circumstances, there is noth- 
ing either in this word, or in the whole 
paragraph, to substantiate the extraor- 
dinary position of Baur, that the Apos- 
tles only yielded to St. Paul’s views 
after a long struggle, 

7. ἀλλὰ τοὐναντίον] ‘but on the 
contrary ;’ scil. so far from giving in- 
structions to me, they practically added 
the weight of their approval: τὸ évay- 
τίον τοῦ μέμψασϑαι τὸ ἐπαινέσαι, Chrys. 
Surely this was not exactly leaving St. 
Paul ‘to fight his own battle,’ Jowett, 
Alf. πεπίστευμαι) The prin- 
cipal instances in the New Testament 
of this well-known structure will be 
found, Winer, Gr. § 32. 5, p. 204. On 
the use of the perfect as indicating per- 
manence, duration, *concreditum mihi 
habeo,’ see ib. § 40. 4, p. 242. Usteri 
calls attention to the accurate use of the 
perf. here, compared with the aorist in 
Rom, iii 2, ἐπιστεύϑησαν (᾿Ἰουδαίοι) τὰ 
λόγια τοῦ Θεοῦ. τῆς ἄκρο- 
βυστίαΞ] ‘of the uncircumeision,’ 501]. 
πῶν ἀκροβύστων ; οὐ τὰ πράγματα λέγων 
αὐτά ἀλλὰ τὰ ἀπὸ τούτων γνωριζόμενα 
ἔϑνη, Chrys. ; comp. Rom. iii. 30, The 
derivation of ἄκροβ. (not ἄκρον, Bbw, but 
an Alexandrian corruption of ἀκροποσ- 
Sta) is discussed by Fritzsche, Rom. ii. 


26, Vol. 1. p. 186. καδὼς Πέ- 


δ0 


GALATIANS. 


Cuapr. IL. 8, 9. 


* (ἁ γὰρ ἐνεργήσας Πέτρῳ els ἀποστολὴν τῆς περιτομῆς ἐνήργησεν 
κἀμοὶ εἰς τὰ ἔδνη), * καὶ γνόντες τὴν χάριν τὴν δοϑεῖσάν μοι, 
᾿Ιάκωβος καὶ Κηφᾶς καὶ ᾿Ιωάννης, οἱ δοκοῦντες στῦλοι εἶναι, δεξ- 


Tpos k. τ. λ.}] ‘even as Peter was of the 
St. Peter here appears as 
the representative of the ‘ Judenapostel ’ 
(Meyer; comp. Grot.), on the principle 
that ‘a potiori fit denominatio;’ for 
though originally chosen out as the first 
preacher to the Gentiles (Acts xv. 7), 
his subsequent labors appear to have 
been more among Jews; compare 1 Pet. 
ὰ ἥν On the use of καϑώς, see notes 
on ch, iii. 6, and on its most suitable 
translation, compare notes on 1 Thess. 
i. ὃ ( Transi.). 

8. ὁ yap evepy. x. τ. A.) ‘For He 
who wrought (effectually) for Peter,’ 


Le Ew Syr., ‘Petro,’ Vulg., Clarom. ; 
not ‘in Petro,’ Grot.; historical con- 
firmation of what precedes, added paren- 
thetically. There are four constructions 
of évepyéw in St. Paul’s Epp. ; (a) évep- 
yew τι, 1 Cor. xii. 11; (b) ἐνεργέω ἔν 
“τινι, Eph. ii. 2; (6) ἐνεργέω τι ἔν τινι, 
ch. iii. 5; (4) ἐνεργέω τινι εἴς τι, here; 
comp. Prov. xxxi. 12. In this latter 
«case the dative is not governed by évep- 
-yéw, as the verb is not a pure compound 
[there is no form épyéw], but is the dat. 
commodi, Ὁ évepyhoas, it may be 
observed, is not Christ (Chrys., Aug.), 
but God (Jerome); for, in the first 
place, St. Paul always speaks of his 
Apostleship as given by God (Rom. xy. 
15, 1 Cor. xv. 10, Eph. iii. 2) through 
Christ (Rom. i. 5; compare ib. xv. 18, 
and ch. i. 1); and secondly, this ἐνεργεῖν 
is distinctly ascribed to God, 1 Cor. xii. 
6, Phil. ii. 13. els ἀποστο- 
Anv]| ‘for or towards the Apostleship,’ 
z. e. for the successful performance of it 
(Hamm.), not merely ‘in respect of it’ 
(Mey.), — a meaning lexically admissi- 
‘ble both in classical writers (Rost ἃ. 


circumcision.’ 


Palm, Lez. 8. v. els, v. 2, Vol. 1. p. 804), 
and in the N. Τὶ (Winer, Gr. § 49. a, p. 
354) but here contextually insufficient, 
as the sense seems almost obviously to 
require the more definite notion of pur- 
pose, or contemplated object ; compare 
2 Cor. ii. 12, εἰς τὸ εὐαγγέλιον (to preach 
the Gospel), Col. i. 29. The second εἰς 
is joined with τὰ ἔϑνη by what is called 
‘comparatio compendiaria,’ Jelf, Gr. § 
781. 

9. καὶ γνόντες] ‘and having be- 
come aware ;’ continuation of the inter- 
rupted narrative; ἰδόντες (Ver. 7).... 
καὶ γνόντες. The former participle ap- 
pears to refer to the mental impression | 
produced, when the nature and success 
of St. Paul’s preaching was brought 
before them; the latter, to the result of 
the actual information they derived from 
him; but see notes ch. iv. 9. 
"IdxwBo6s| ‘James, the Brother of 
our Lord (ch. i. 9), Bishop of Jerusalem, 
—and as such placed first in order in 
the recital of acts that took place in that 
Church. TIreneus (Haer. m1. 12, ad 
fin.) in noticing this subject, uses the 
strong expression ‘qui circa Jacobum 
Apostoli;’ see Grabe in loc. The 
reading Πέτρ. καὶ “Ide. has but weak 
external support [DEFG; Clarom., 
Goth., Theod. (4), Greg. Nyss., al.], 
and on internal grounds is highly sus- 
picious. of δοκοῦντες κ. τ. λ. 
‘who have the reputation of being,’ obs 
πάντες πανταχοῦ περιφέρουσιν, Chrys. ; 
δοκέω not being pleonastic, but retaining 
its usual and proper meaning; see exx, 
in Winer, Gr. § 65. 7, p. 540. The 
metaphor is illustrated by Suicer Thes. 
8. v. στῦλος, Vol. 1. 1044, Wetst. in 
loc., and (from Rabbinical writers) by 
Schoettg. Hor. Hebr. Vol. τ. p. 728, 729, 


Cuap. IL 9, 10. 


GALATIANS. 


δ1 


ν 


\ »” > \ \ a 
las ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας: ἵνα ἡμεῖς εἰς τὰ éSvn, 
>? \ \ > \ “- a 
αὐτοὶ δὲ εἰς THY περιτομήν' " μόνον τῶν πτωχῶν ἵνα μνημονεύω- 
a \ a an 
μεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι. 


The most apposite quotations are per- 
haps, Clem. Rom. 1. 5, of δικαιότατοι 
᾿ στῦλοι, Euseb. Hist. vi. 41, στεῤῥοὶ καὶ 
μοκάριοι στῦλοι. δεξιὰς. .««κοι- 
νωνία 5] ‘right hands of fellowship,’ 501]. 
in the Apostolic office of teaching and 
preaching; comp. Schulz, Abendm. p. 
190 sq. The remark of Fritzs. (Opusc. 
p. 220, comp. Mey.),— ‘articulum τὰς 
δεξιὰς τῆς κοινωνίας non desiderabit, qui 
det. κοιν. dextras sociales, t.e. dex- 
tras ejusmodi, quibus societas confletur 
valere reputaverit,’ is scarcely necessary. 
As δεξιὰς in the phrase δεξιὰς διδόναι 
(1 Mace. xi. 50, 62, xiii. 50) is usually 
anarthrous, the principle of correlation 
(Middleton, Gr. Art. m1. 33) causes it 
to be omitted with kowwvias; compare 
Winer, Gr. § 18. 2. 6, p. 142. The sep- 
‘aration of the gen. from the subst. on 
which it depends occurs occasionally in 
St. Paul’s Epistles, and is usually due 
either to explanatory specification (Phil. 
ii. 10), correction (1 Thess. ii. 13), em- 
phasis (1 Tim. iii. 6), or, as appy. here, 
merely structural reasons, — the natural 
union of δεξιὰς and ἔδωκαν, and of ἔδω- 
kay and its dative; comp. Winer, Gr. 
30. 3. 2, p. 172. ἵνα ἡμ. εἰς 
τὰ ἔϑνη)] *that we—to the Gentiles,’ 
not εὐαγγελιζώμεϑα (Winer, Gr. p. 518), 
as this verb is not found with εἰς in St. 
Paul’s Epp. (Mey.), but either simply 
πορευδῶμεν, or perhaps better ἀπόστο- 
λοι γενώμεϑα, ‘apostulatu fungeremur,’ 
Beza. It is scarcely necessary to 
add that this compact was intended to be 
rather general than specific, and that the 
terms ἔϑνη and περιτομὴ have more of 
a geographical than a merely personal 
reference. St. Paul knew himself to be 
the Apostle of the Gentiles (comp, Rom. 
xi. 13); but this did not prevent him 


(κατὰ τὸ εἰωϑός, Acts xvii. 2), while in 
Gentile lands, preaching jirst to the 
Jews; see Acts xvii. 10, xviii. 5, xix. 8. 
The insertion of μὲν after ἡμεῖς [with 
ACDE; more than thirty mss.; Copt., 
Syr.-Philox. ; Chrys. al.] seems certainly 
a grammatical insertion. 

10. μόνον τῶν πτωχῶν κ. τ. λ. 
‘only that we should remember the poor ;’ 
limiting clause dependent on δεξιὰς ἔδω- 
kay and expressive of the condition at- 
tached to the general compact: ‘we 
were to go to the Gentiles, they to the 
circumcision, with this stipulation only, 
that we were not to forget the poor in 
Judea ;’ comp. Rom. xv. 26, 27, 1 Cor. 
xvi. 3. There is thus no ellipsis of 
αἰτοῦντες, παρακαλοῦντες, ΟΣ indeed of 
any verb; the μόνον carries its own ex- 
planation ; ‘imperium ipsa voce μόνον 
adsignificatum, ut id sit quod καὶ παρ- 
ἠγγειλαν, Fritzsche, Matth. Excurs. 1. 
p. 839. ὃ καὶ ἐσπούδασα 
κι το λ.] ‘which very thing I was also 
forward to do,’ literally ‘ which, namely, 
this very thing, I was also,’ ete.; αὐτὸ 


m oO = 
τοῦτο ( lon #61 Syr.) not being redun- 


dantly joined with ὅ, ‘ per Hebraismum’ 
(Riick., B. Crus., and even Conyb.), but 
simply forming an emphatic epexegesis 
of the preceding relative; see Winer, 
Gr. § 22. 4, p. 184. Occasionally in 
the N. T. (Mark i. 7, vii. 25, Rev. vii. 
2 al., and (as might be conceived) not 
uncommonly in the LXX., there seem 
to be clear instances of a Hebraistic re- 
dundancy of the simple αὐτός, but appy. 
never of this stronger form αὐτὸς οὗτος ; 
see Winer, Gr. J. c., and comp. Bornem. 
Schol. Luc. p. ταν. 
‘I was forward, “1 evinced omovih;’ 
with an appended object-infin. ; comp, 


ἐσπούδασαϊ 


δῶ 


When Peter dissembled, I 
withstood and rebuked him, 


GALATIANS. 


Cuapr. I. 11. 


U"Ore δὲ HASev Κηφᾶς εἰς ᾿Αντιόχειαν, 


urging that to observe the law as a justifying principle is to make void the grace of God. 


Eph. iv. 3, 1 Thess. ii. 17. The aor. is 
here correctly used, not for the perfect 
(Conyb.), nor even for the pluperf., nor 
yet exactly as expressing the habit (com- 
pare Alf.), — this usage being somewhat 
doubtful in the N. T. (see Winer, Gr. 
§ 40. 5. 1, p. 248, and notes on Eph, i. 
3),— but simply an historical fact that 
belongs to the past, without its being 
affirméd or denied that it may nvt con- 
tinue to the present; See Fritz. de Aor. 
Vi, p. 17, and on 1 Thess. ii. 16. 

The passages usually adduced (Rom. 
xv. 27, 1 Cor. xvi. 1 8q., 2 Cor. viii. 1 
sq., compare Acts xi. 17 sq., xxiv. 17) 
illustrate the practice, but not the tense, 
being subsequent to the probable date of 
this Epistle, All historical deductions 
from this passage, except, perhaps, that 
Barnabas had recently left St. Paul 
(hence the sing.; see Winer, in loc.), 
seem very precarious. 

ll. ὅτε δὲ HASEev Knogas] ‘But 
when Cephas came,’ ete. Still further 
proof of the Apostle’s independence by 
an historical notice of his opposition to, 
and even reproval of St. Peter’s incon- 
sistent conduct at Antioch: see some 
good remarks on this subject in Thiersch. 
History of Church, Vol. τ. p. 123 sq. 
(Transl.). The reading Πέτρος ( Rec.) 
is fairly supported [DEFGJK; Demid., 
Goth.; mss.; Chrys., al.], but still even 
in external authority inferior to Κηφᾶς, 
|Lachm., Tisch., with ABCH; a few 
iss. ; Syr., Copt., Sahid.; Clem., al.], not 
to mention the high probability of Πέτρος 
having been an explanatory change. 
κατὰ πρόσωπον]Ϊ ‘to the face, Auth. 


‘in faciem,’ Vulg., “masbo [in fa- 
= 4 4 

ciem ejus] Syr.,— not ‘coram omnibus, 

aperto Marte’ (Elsn., Conyb., al.), this 

being specified in ἔμπροσϑεν πάντων, ver. 

14: comp. Acts xxv. 16, and perhaps ib. 


iii. 13, κατὰ πρόσωπον Πιλάτου, ‘tothe face 
of Pilate.’ The preposition has here its 
secondary local meaning, ‘e regione ;’ 
the primary idea of horizontal direction 
(Donalds. Gr, § 479) passing naturally 
into that of local opposition. This may 
be very clearly traced in the descriptions 
of the positions of troops, εἴο., by the 
later military writers; 6. g. Polyb. Hist. 
1. 34.5, of κατὰ τοὺς ἐλέφαντας ταχϑέν- 
τες; ἴδ. ib. 9, οἱ κατὰ τὸ λαιόν; with 
πρόσωπον, ἰδ. it. 65, 6, χι. 14. 6: see 
Bernhardy, Synt. v. 20, b, p. 240, Do- 
bree, Advers. Vol. 1. p. 114. The 
gloss κατὰ σχῆμα (in appearance, — not 
in reality) adopted by Chrys., Jerome, 
and several early writers, is wholly un- 
tenable, and due only to an innocent 
though mistaken effort to salve’ the 
authority of St. Peter, appy. first sug- 
gested by Origen [Strom. Book x.]: 
see Jerome, Epist. 86-—97, esp. 90, the 
appy. unanswerable objections of Augus- 
tine (Epist. 8—19), the sensible remarks 
of Bede in loc., and for much curious 
information on the whole subject, Dey- 
ling, Obs. Sacr. Vol. τι. p. 520: 5ᾳ. (No. 
45). ὅτι κατεγνωσμένος 
iv] ‘because he had been condemned ;’ 
not ‘reprehensibilis,’ Wulg., nor even 
‘reprehensionem incurrerat,’ Winer, but 
simply ‘reprehensus erat,’ Clarom., Goth., 
Syr.-Phil. (Syr. paraphrases), al. 

As this clause has been much encum- 
bered with glosses, it will be best to 
notice separately both the meaning of 
the verb and the force of the participle. 
(1) Καταγιγνώσκειν (generally with τινός 
τι, more rarely, τινά τινος) has two prin- 
cipal meanings ; (a) ‘to note accurately ry 
usually in a bad sense, 6. 7., ‘ detect,’ 
Proy. xxviii. 11 (Aquil. ἐξιχνιάσει) ‘think 
ill of,’ Xen. Mem, τ. 3, 10: (8) ‘to note 
judicially,’ — either in the lighter sense 
of accuse (probably 1 John iii. 20; see 


Crap. II, 11, 12. 


GALATIANS. 


53 


\ , > a > “ Ὁ ͵ ’ 5 ‘ 
κατὰ πρόσωπον αὐτῷ ἀντέστην, OTL κατεγνωσμένος ἣν. Y πρὸ 
col \ AS - > N is / Ν al 5 a / 
Tov yap edSety τινας ἀπὸ ‘laxwBov peta τῶν ἐδνῶν συνήσδιεν' 
μή 4 ε ‘ / 
ὅτε δὲ ἦλθον, ὑπέστελλεν Kal ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ 


Liicke én 06.}, or the graver of condemn 
(the more usual meaning). (2) The 
perf. part. pass. cannot be used as a pure 
verbal adjective. ‘The examples adduced 
by Elsner zm Zoc. will all bear a different 
explanation; and even those in which 
the use of the participle seems to ap- 
proach that of the Hebrew part. (Gesen. 
Gr. § 131. 1), such as Rev. xxi. 8 (perf. 
part.), Jude 12 (aor.), or Heb xii. 18 
(pres.), can all be explained grammat- 
ically ; see Winer, Gr. § 45. 1, p. 307. 
The only tenable translations, then, are 
(a) ‘he had been accused,’ or (b) ‘he had 
been condemned ;’ and of these (6) seems 
obviously most in accordance with the 
context and the nature of the case. As 
St. Peter’s conduct had been condemned, 
not merely by himself (Alf), but, as 
seems “more natural, generally by the 
sounder body of Christians at Antioch, 
St. Paul, as the representative of the 
anti-Judaical party, feels himself author- 
ized to rebuke him, and that too (ver. 
14), publicly, 

12. τινὰς ἀπὸ Ἰακώβον may 
be connected together, and grammati- 
cally translated, ‘some of the followers 
of James;’ see Jelf, Gr. 620. 3, Bern- 
hardy, Syné. v.12, p. 222. As, how- 
ever, in the New Testament, this mode 
of periphrasis (of ἀπὸ κ. 7. A.) appears 
mainly confined to places (Mark xiii. 
22, Acts vi. 9, xxvii. 24, al.), or abstract 
substantives (Acts xv. 5), it will seem 
most exact to connect ἀπὸ Ἰακ. with 
ἐλϑεῖν. So distinctly Ath.-Pol., omit- 
ting, however, the τινές : the other Vv. 
mainly preserve the order of the Greek. 
We certainly cannot deduce from this 
that they were ‘ sent by James’ (Theoph., 
Mey., Alf.), for though this use of ἀπὸ 
does occur (comp. Matth. xxvi. 47 with 


Mark xv. 43, and see Fritz, Matth. Vol. 
I. p. 779), yet the common meaning of 
the prep. in such constructions is Jocal 
rather than ethical, — separation rather 
than mission from; compare Knapp, 
Script. Var. Argum. Ὁ. 510. The men 
in question probably represented therm- 
selves as rigid followers of St. James, 
and are thus briefly noticed as having 
come ἀπὸ ᾿Ιακώβου, rather than ἀπὸ 
Ἱεροσολύμων. συνήσϑιεν]) ‘was 
eating with them, ὃ. ὁ. again followed 
that course which in the case of Cor- 
nelius similarly called forth the censure 
of of ἐκ περιτομῆς (Acts xiii. 3), but was 
then nobly vindicated. Of the two 
following verbs ὑπέστ. and apap. (both 
governing ἑαυτήν), the first does not 
mark the secret, the second the open 
course (Matth.), but simply the snitial . 
and more completed acts, respectively ; 
the second was the result of the first, 
De Wette tn loc. The reading ἦλ- 
Sev (Lachm.) has insufficient external 
authority [BDIFG; 2 mss.; Clarom.], 
and is a not improbable confirmation to 
the sing. which follows. φο- 
‘ fearing,’ he 


ο > 
feared, lon ΝΣ δ το [quia 
timebat]; causal participle explaining 
the feeling which led to the preceding 
acts; ‘timens ne culparetur ab illis,’ 
Treneus, Her. 11. 12 (ad fin.). The 
Greek commentators [there is a lacuna 
in Theod.] and others (see Poli Synops. 
in loc.) have endeavored to modify the 
application of this word, but without 
lexical authority. As on a different oc- 
casion (Matth. xiv. 30),so here again 
the apostle drew back from a course into 
which his first and best feelings had 
hastily led him. ‘Some strongly-ex- 


Botpevos' ‘ because 


GALATIANS. Cuap. 11, 13, 14. 


54 


περιτομῆς ™“ καὶ συνυπεκρίΐδησαν αὐτῷ καὶ οἱ λοιποὶ ᾿Ιουδαῖοι, 
ὥστε καὶ Βαρνώβας συναπήχϑη αὐτῶν τῇ ὑποκρίσει. " ἀλλ᾽ 


14. ᾿Ιουδαϊκῶς Gs] This order is maintained by ABCFG; 37. 73. 80; Boern., 
Am., Demid. (three other mss.), Amit.; Or., Phil. (Carp.); many Lat, Ff. (but 
kal οὐκ Ἴουδ. omitted in Clarom., Sang., Ambrst. Sedul., Agap.): so Lachm., 
Meyer. Tisch, reads é3v. (75 καὶ οὐκ Ἴουδ., with DEJK ; nearly all mss. ; majority 
of Vv.; Chrys., Theod., Dam., Theophyl., Gicum., (Rec., Scholz, Alf.) External 
authority thus appears decidedly in favor of the text, and is but little mollified by 
internal arguments, for a correction of the perspicuity (é3v. (js) is quite as probable 


as the assumed one ‘ for elegance.’ (A/f.) 


. 
pressed remarks on this subject will be 
found in South, Serm. xxvu1. Vol. τ. 
p. 476 (Tegg). 

13. συνυπεκρ. αὖτ @] ‘joined with 
him in dissimulation ;’ result of the bad 
example, — the secession of the rest of 
the Jewish Christians at Antioch from 
social communion with the Gentile con- 
verts, The meaning of συνυπεκρ. is 
softened down by Syr. (subjecerunt se 
cum illo) Clarom. (‘consenserunt cum 
illo’), al., but without reason ; these very 
Christians of Antioch were the first who 
knew and rejoiced at (Acts xv. 31) the 
practically contrary decision of the Coun- 
cil. A good ‘prelectio’ on this text 
will be found in Sanderson, Works, Vol. 
τύ. p. 44 (ed. Jacobs). bare] 
‘so that,’,—as a simple matter of fact. 
In this form of the consecutive sentence 
the distinction between ὥστε with the 
indic. and the infin. can scarcely be 
maintained in translation. The latter 
(the odjective form, as it is termed by 
Schmalfeld), is used when the result is 
a necessary and logical consequence of 
what has previously been enunciated; 
the former, when it is stated by the 
writer (the subjective form) as a simple 
and unconditioned fact; see Klotz, De- 
var, Vol. u. p. 772, and esp, Schmal- 
feld, Synt. § 155 sq., and Ellendt, Lez. 
Soph. s.v. Vol. τι. p. 1101 sq., where 
the uses of this particle are well dis- 


eussed, Here, for example, St. Paul 


a@s| It is difficult to imagine 


notices the lapse of Barnabas as a fact, 
without implying that it was a neces- 
sary consequence of the behavior of the 
others. This distinction, however, is 
appy. not always observed in the N. T., 
nor indeed always in classical writers ; 
comp. Winer, Gr. § 41. 5. 1, p. 269. 
συναπήχϑη αὐτῶν τῇ ὑποκρί- 
σει] ‘was carried away with them by 
their dissimulation,’ scil. into dissimu- 
lation: ‘cum dativo persone συναπάγ. 
simul cum aliquo abduci,’ etc., declarat ; 
cum dativo rei, simul per rem abduci, 
etc., significat,’ Fritz. Rom. xii. 16, Vol. 
1. p. 88 sq. Σὺν thus refers to the 
companions in the τὸ ἀπάγεσϑαι; ὑπο- 
κρίσει to the instrument by which, — not 
‘rei ad quam’ (Bretsch., comp. Alf.), a 
questionable construction even in poetry 
(Bernhardy, Synt., m1. 12, p. 95),— 
and, by obvious inference, the state into 
which they were carried away; see 2 
Pet. iii. 17. Fritzsche cites Zosim. 
Hist. v. 6, καὶ αὐτή δὲ ἡ Σπάρτη συναπή- 
γετο τῇ κοινῇ τῆς Ἑλλάδος ἀλώσει κ. τ. λ.: 
add Clem. Alex. Strom. τ. p. 311, τῇ 
ἡδονῇ συναπαγόμενος. Ὑπόκρισις 
is well paraphrased by Wieseler (Chro- 
nol, p. 197), as ‘a practical denial of 
their better [spiritual] insight,’ — and 
(we add) of their better feelings and 
knowledge; see above, on συνυπεκρ. 

14. ὀρϑοποδοῦσιν͵ ‘walk up- 
rightly ;° an ἅπαξ λεγόμ. in the N. T., 
and very rare elsewhere; Dindorf and 


Cuap. IT. 14. 


GALATIANS. 


55 


Ὁ Ss Φ a 

ὅτε εἶδον ὅτι οὐκ ὀρδοποδοῦσιν πρὸς τὴν ἀλήϑειαν τοῦ εὐωγγελίου, 
3 a a lal 

εἶπον τῷ Κηφᾷ ἔμπροσϑεν πάντων Ei σὺ ᾿Ιουδαῖος trrapSwv éS- 

νικῶς καὶ οὐκ ᾿Ιουδαϊκῶς Shs, πῶς τὰ ἔδνη ἀναγκάζεις ᾿Ιουδαΐξειν; 


why Tisch. rejected this reading, supported as it is by ABCDEFG; mss. ; major- 
ity of Vv.; Or., Dam., and Lat. Ff. (Griesb. Scholz, Lachm., De Wette, Meyer, 


approved by Mill, Prolegom. p. 123.) 


For τί, which scems very much like an 


interp., the authorities are JK; great majority of mss.; Syr.-Phil., al.; Chrys. 


Theod., Theophyl., GEcum. (Rec., Tisch.) 


Jacobs in Steph. Thesaur. s. v. cite a 
few instances from later writers, 6. 4. 
Theodor. Stud. p. 308 8, 443 ν, 473 Ὁ, 
509 p, 575 ©; but I have not succeeded 
in verifying the quotations. The mean- 
ing, however, is sufficiently obvious, and 
rightly expressed by the ‘ recte ambulare’ 
of Vulg., Syr., and the best Vv.: comp. 
ὀρϑόπους (Soph. Antig. 972), the similar 
verb ὀρϑοτομεῖν, 2 Tim. ii. 15, and notes 
On the idiomatic use of the 
present in the narration of a past event, 
when ‘continuance’ or £ process’ is im- 
plied, see Winer, Gr. § 40. 2. ¢, p. 299, 
and esp. Schmalfeld, Synt. § 54. 6, p. 
96. πρὸς τὴν ἀλήϑ.] “αο- 
cording to the truth,’ ὁ. e. ‘according to 
the rule of;’ the prep. here seeming to 
mark not so much the aim or direction 
(Hamm., Mey., Alf.), as the rule or 
measure of the ὀρϑοποδεῖν ; comp. 2 Cor. 


in loc. 


v. 10, κομίσηται, . . .« . πρὸς ἃ ἔπραξεν, 
and see Winer, Gr. § 49. h, p. 961, 
The objection of Meyer, that St. Paul 
always expresses ‘rule,’ ‘measure,’ etc., 
after verbs eundi by κατά, not πρός, does 
not here fully apply ; as motion is much 
more obscurely expressed in ὀρϑοποδεῖν 
than περιπατεῖν (St. Paul’s favorite verb 
of moral motion), which appears in all 
the instances that Meyer has adduced, 
viz. Rom. viii. 4, xiv. 15; 1 Cor. iii. 3. 

ἔμπροσϑεν ‘before all 
men ;’ *publicum scandalum non pote- 
rat private curari,’ Jerome; compare 
Teli vy. 20. The speech which 
follows (ver. 14—21) is appy. rightly 
regarded as the substance of what was 


πάντων) 


? 


said by the Apostle on this important 
oceasion ; see on ver. 15. ἐϑνι- 
κῶς (ῇ 5] ‘livest after a Gentile fashion,’ 
scil. in thy general and habitual way of 
living. The tense must not be over- 
pressed. St. Peter was not at that exact 
moment living ἐϑνικῶς ; his former con- 
duct, however (μετὰ τῶν ἐδνῶν συνήσ-- 
Stev, ver. 12), is justly assumed by St.. 
Paul as his regular and proper course of 
living (comp. Neand. Planting, Vol. τι. 
p 83, Bohn), and specified as such to 
give a greater force to the reproof; see 
Usteri in loc. 

‘constrainest thou ; 


avayKkacers] 
not ‘invitas exem- 
plo,’ Grot., nor even ‘ wouldest thou con- 


strain,’ Conyb., but simply and plainly 
‘cogis,’ Vulg., το Syr., with reference 


Ὁ 

to the moral influence and practical 
constraint (Ilamm., Fell) which the 
authority and example of an Apostle 
like St. Peter could not fail to have 
exercised on the Christians at Antioch. 
To suppose that the Apostle joined with 
of ἀπὸ Ἴακ. in actual outward coercion 
(Wieseler, Chronol. p. 198), is neither 
required by the word (see remarks in 
Sturz, Lex. Xenoph. Vol. 1. p. 186) nor 
in any way to be inferred from the con- 
text. Ἰουδαΐζειν] ‘to Judaize,’ 
‘Judaizare, Vulg., Clarom., ‘ iudaivis-. 
kon,’ Goth.; not merely synonymous 
with Ἰουδαϊκῶς Civ (Schott, comp. Syr.); 
but probably a little more definite and’ 
inclusive, and carrying with it the idea 
of a more studied imitation and obe-. 
dience; compare Esth, viii. 17, 


> 


56 


GALATIANS. 


% 


Cuapr. IL. 15, 16. 


"ἡμεῖς φύσει ᾿Ιουδαῖοι καὶ οὐκ ἐξ ἐδνῶν ἁμαρτωλοί ™ εἰδότες δὲ 


16. πίστεως Χριστοῦ] Tisch. omits Χριστοῦ, with FG; Boern.; Tert. Theod. 
(1),— but here again on insufficient external authority, and not without the omis- 
sion seeming to be intentional, to avoid the thrice-repeated Xp. in one verse. In 
favor of the text are ABCDE; mss.; Clarom., Vulg., al.; Chrys. (2), (Ree., 


Griesb., Scholz, Lachm., De W.). 


15. ἡμεῖς x. τ᾿ A.) ‘We,’ scil ‘you 
and I, and others like us;’ κοινοποιεῖ τὸ 
λεγόμενον, Chrys. St. Paul here begins, 
as Meyer observes, with a concessive 

Statement: ‘ We, I admit, have this ad- 
vantage, that by birth we are Jews, not 
Gentiles, and consequently {καὶ consecu- 
tive, comp. notes on 1 Thess. iv., 1 and 
Klotz, Devar, Vol. 1. p. 107) as such, 
sinners.’ In the very admission, how- 
ever, there seems a gentle irony; ‘born 
Jews — yes, and nothing more — sinners 
of the Jews at best ;’ comp. Stier, Ephes. 
Vol. 1. p. 257. With regard to the 
construction, it seems best with [erm. 
to supply ἐσμὲν to this verse, which thus 
constitutes a concessive protasis, ver. 16 
(εἰδότες δὲ x. τ. A.) Supplying the apo- 
dosis, It is now scarcely necessary to 
add, that in sentences of this nature 
there is no ellipsis of μέν : ‘recte autem 
ibi non ponitur {μὲν} ubi aut non sequi- 
tur membrum oppositum, aut scriptores 
oppositionem addere nondum constitue- 
rant, aut loquentes alterius membri op- 
positionem quicunque de causi non 
indixerunt,’ Fritz. Rom. x. 19, Vol. τι. 
p- 423; compare Jelf, Gr. § 770, and 
Buttmann, Mid. (Excurs. x1.) p. 148. 
This verse and what follows have been 
deemed as addressed to the Galatians 
either directly (Calv. Grot.), or indirectly, 
in the form of meditative musings (Jow- 
ett), — but with but little plausibility. 
The speech seems clearly continued to 
the end of the chapter (Chrys., Theod., 
Jerome), and to be the substance of what 
was said: it is not, however, unnatural 
also to suppose that it may here be ex- 
pressed in a slightly altered form, and 


in a shape calculated to be more intcl- 
ligible, and more immediately applicable 
to the Apostle’s present readers. For a 
paraphrase, see notes to Tyans/., and 
also Usteri, Lehrb. τι, 1. 2, p. 161. 
φύσει! ‘dy nature ;’ not merely by 
habit and custom as the proselytes; ἐκ 
γένους Kal οὐ προσήλυτοι, Theod. Mops. 
This passage is important as serving to 
fix the meaning of φύσις in loci dogmat- 
ici, such as Eph. ii. 3: see esp, Stier, 
Ephes. Vol. 1. p. 257. ἁμαρτω- 
λοί] The point of view from which a 
Jew must naturally consider them (Eph, 
ii. 12); perhaps with slight irony (Stier, 
Red. Jes. Vol. vt. p. 307). That they 
were so regarded needs no other proof 
than such expressions as τελῶναι καὶ 
ἁμαρτωλοί ; comp. Tobit xiii. 6. 

16. εἰδότες δέ] ‘but as we know,’ 


es? Ἂ ἦτ [quia novimus] 
Syr.; causal participle (Jelf, Gr. § 697, 
Schmalfeld, Synt. § 207) attached to 
ἐπιστεύσαμεν, and introducing the apo- 
dosis to the concessive sentence. 
sideration seems still to show that of 
the many explanations of this difficult 
passage, this is appy. the simplest. Ac- 
cording to the common interpret., εἰδ, δὲ 
. ... Χριστοῦ forms an interposed sen- 
tence between ver. 15 and the latter part 
of ver, 16; but here δὲ is a serious ob- 
stacle, as its proper force can only be 
brought out by supplying although (De 
W.) to ver. 15, unless, indeed, with Alf. 
we venture on the somewhat doubtful 
translation ‘nevertheless,’ or fall back 
[with AD8K; some Vv.; Greck Ff. 
(Ree.)] on the still more doubtful omis- 


Recon- 


Cnap. II. 16. 


GALATIANS. 


5T 


ὅτι ov δικαιοῦται ἄνδρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίσ- 
tews ᾿Ιησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Χριστὸν ᾿Ιησοῦν ἐπιστεύ- 


sion. δικαιοῦται) ‘ts justified,’ 
‘Deo probatus redditur ;’ τὸ δικαιοῦσϑαι 
being in antithesis to τὸ εὑρίσκεσϑαι 
ἁμαρτωλόν, ver. 17; see Schott ἐγ Joc., 
where the different meanings of δικαιοῦσ - 
Sa: are explained with great perspicuity. 
The broad distinction to be observed is 
between (a) the absolute use of the verb, 
whether with regard to God (Luke vii. 
29), Christ (1 Tim. iii. 16), or men 
(Rom. iv. 2, James ii. 21); and (δ) the 
relative use (‘ratione habita vel contro- 
versie, cui obnoxius fuerit, vel peccato- 
rum, que vere commiserit’). In this 
latter division we must again distinguish 
between the purely judicial meaning 
(Matth. xii. 37) and the far wider dog- 
maticul meaning, which involves the 
idea not only of forgiveness of past sins 
(Rom. vi. 7), but also of a spiritual 
change of heart through the in- working 
power of faith. See more in Schott zn 
loc., and in Bull, Harm. Apost. Ch. 1. 
§ 2 (with Grabe’s notes), and on the 
whole subject consult Homily on Salv. 
ur. 1, Jackson, Creed, Book iv. 6, 7, 
Waterland on Justif. Vol. νι. p. 1 sq. 
and esp. the admirable explanations and 
distinctions of Hooker, Serm. τι. Vol. 
ur. p. 609 sq. (ed. Keble). 
ἔργων νόμου] ‘by the works of the 
law ;’ as the cause of the δικαιοῦσϑαι ; 
comp. Bull, Harm. Apost. Ch. 1. καὶ 8, 
with the notes of Grabe, p. 16 (ed. 
Burt.). With regard to the exact force 
of ἐκ, it may be observed that in its 
primary ethical sense it denotes (a) ογὲς- 
gin (more immediate, ἀπὸ more remote) ; 
from which it passes through the inter- 
mediate ideas of (8) result from, and 
(y) consequence of, to that of (δ) nearly 
direct causality (Rost u. Palm, Lew. ἐκ, 
tv. 1), thus closely approximating to 
ὑπὸ with a gen. (a common use in 
8 


26 
Es 


Herod.) and διὰ with a gen. (Fritz, 
Rom. v. 16, Vol. 1. p. 332). In many 
cases it is hard to decide between these 
different shades of meaning, especially 
in a writer so varied in his use of prepp. 
as St. Paul: here, however, we are guided 
both by the context and by the analogy 
of Scripture. From both it seems clear 
that ἐκ is here in its simple causal sense ; 
the whole object of the speech being to 
show that the works of the law have no 
‘causalis évépyeia’ in man’s justification, 
On the contrary, in the antithetical pas- 
sage in St. James (ch. 11. 24) just as 
δικαιοῦσϑαι has a slightly different (more 
inclusive) meaning (see Hooker, Serm. 
τι. 20), so also has the prep., — which 
proportionately recedes from ideas of 
more direct, to those of more remote 
causality (causa sine qua non); comp. 
Hamm., Pract. Catech. p. 78 (A. C. L.). 
νόμου] Gen. objectt : ‘deeds by which 
the requisitions of the law are fulfilled,’ 
“corum prvestationem que lex priecipit’ 
(Beza),— the tr-n4nn trys of the 
Rabbinical writers, and the directly 
antithetical expression to ἁμαρτήματα 
νόμου, Wisdom ii. 12 (Mey.); see exx. 
in Winer, Gr. § 30. 1, p. 167.. The 
νόμος here, it need scarcely be said, is 
not merely the ceremonial (Theod., al.), 
but the whole law, — the Mosaic law in 
its widest significance; see Fritz. Rom. 
ut. 20, Vol. 1. p. 179. ἐὰν μή] 
Two constructions here seem to be 
blended, οὐ dix. ἄνϑρ. ἐξ ἔργων νόμου, and 
ov dik. ἄνϑρ. ἐὰν μὴ διὰ πίστεως “I. Χ. 
The two particles, though apparently 
equivalent in meaning to ἀλλά, never 
lose their proper exceptive force: sce 
Fritz. Rom. xiv. 14, Vol. m1. p. 199, 
and notes on ch. i. 7. διὰ πίσ- 
τεως Ἰησοῦ Χριστοῦ] “ὃν faith in 
or on Jesus Christ ;’ ‘per fidem in Jesu 


58 


GALATIANS. 


Crap. IT. 16. 


σαμεν, iva δικαιωδῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων 
νόμου, διότι ἐξ ἔργων νόμου οὐ δικαιωδήσεται πᾶσα σαρξ. 


Christo collocatam,’ Rom, iii. 52, Stier 
(Ephes. Vol. τ. p. 447) explains πίστ. 
"Ino. Xp. both here and (esp.) ch. iii. 22, 
in a deeper sense, ‘ faith which belongs 
to, has its foundation in Christ’ (comp. 
Mark xi. 22, Ephes. iii. 12), the gen. 
"Ino. Xp. being the gen. sudjecti. This 
view may deserve consideration in other 
places, but here certainly the context 
and preceding antithesis seem decidedly 
in favor of the more simple gen. odjecti. 
It may be observed that διὰ here closely 
approximates in meaning to ἐκ below, 
the same idea of causality being (as 
Meyer suggests) expressed under two 
general forms, origin and means. We 
must be careful, then, not to press un- 
duly the distinction between the prepp. : 
the antithesis is here not so much be- 
tween the modes of operation, as between 
the very nature and essence of the prin- 
ciples themselves. As to the doctrinal 
import of διὰ πίστεως, Waterland (on 
Justif. p. 22) well remarks, that ‘faith 
is not the mean by which grace is 
wrought or conferred, but the mean 
whereby it is accepted or received ;’ it is 
‘the only hand,’ as Hooker appropriately 
says, ‘which putteth on Christ to justifi- 
cation,’ Serm. τι, 31: consult also Forbes, 
Consid, Mod. Book 1. 3. 10—13. 

The order Χριστοῦ ᾿Ιησοῦ is adopted by 
Lachm., but on external authority [AB ; 
Aug.] that cannot be deemed sufficient. 
καὶ ἡμεῖς] ‘we also; *nos etiam 
quanquam natalibus Judai, legi Mosis 
obnoxii,’ Schott. ἐπιστεύσα- 
μεν εἰς Xp. Ἰησ.} ‘put our faith in 
Jesus Christ ;’ not ‘have become be- 
lievers,’ Peile, but simply aoristic, the 
tense pointing to the particular time 
when this act of faith was first man- 
ifested; see Windischm. in loc. In 
the formula πιστεύειν eis with acc., — 


less usual in St. Paul’s Epp. (Rom. 
x. 14, i. 29), but very common in St. 
John, — the preposition retains its proper 
force, and marks not the mere direc- 
tion of the belief (or object toward which), 
but the more strictly theological ideas of 
union and incorporation with; compare 
notes on ch. iii. 27, Winer, Gr. § 31. 
5, p. 191, and for the various construc- 
tions of πιστεύω in the New Testament, 
notes on 1 Tim. i. 17, and Reuss, Théol. 
Chret. tv. 14, Vol. τι. p. 129. ‘The dis- 
tinction drawn by Alf. between Xp. "Ina. 
in this clause and "Ina. Xp. above seems 
very precarious, esp. in a passage where 
there is so much diff. of reading. 

διότι) ‘because that,’ *propter quod, 


Vulg., jie Syr.; scarcely ‘ for’ (it 


is an axiom that), Alf.,—for though 
διότι [properly guam ob rem, and then 
quoniam] is often used by later writers 
in a sense little, if at all, differing from 
ὅτι (see Fritz. Rom. i. 19, Vol. 1. 57), it 
does not also appear to be interchangeable 
with ydp, but always to retain some trace 
of its proper causal force; comp. notes 
on 1 Thess. ii. 8. The reading is 
doubtful, The text is supported by 
CD°8EJK; very many mss., Vv., and 
Ff., — and is perhaps to be preferred, as 
ὅτι [Lachm. with ABD!IFG; δ᾽ mss.] 
seems more probably a correction of the 
longer διότι, than the reverse. 

ov δικαιωϑήσεται κ. τ. A. * shall 
nor be justified,’ ‘non justificabitur om- 
nis caro,’ Vulg.; Rom. iii. 20, comp. 
Psalm exliii. 2, οὐ δικαιωϑήσεται ἐνώπιόν 
σου mas (ay: a somewhat expressive 116- 
braism (see Ewald, Gr. p. 657), accord- 
ing to which οὐ is to be closely associated 
with the verb, and the predication re- 
garded as comprehensively and em- 
phatically negative; non-justification is 


* 
Oye. IL) 7. 


GALATIANS. 


59 


Ve, δὲ ξητοῦντες δικαιωδῆναι ἐν Χριστῳ εὑρέδημεν καὶ αὐτοὶ 


predicated of all flesh; see Winer, Gr. 
§ 26. 1, p. 155, Vorst, de Hebraismis, Ὁ. 
519, Fritz. Rom. iii. 20, Vol. 1. p. 179, 
and comp. Thol. Bettriége, No. 16, p. 
79. The future is here ethical, 7. ὁ. it 
indicates not so much mere futurity as 
moral possibility, — and with οὐ, some- 
thing that neither can nor will ever 
happen: see esp. Thiersch, de Pent, 111, 
11, p. 148 sq., where this and similar 
uses of the future are well illustrated ; 
comp. Bernhardy, Syné¢. x. 5, p. 377, 
Winer, Gr. § 40. 6, p. 261. On 
the doctrinal distinctions in St. Paul’s 
Epp. between the pres., perf., and fut. 
of δικαιοῦσϑαι with πίστις, see Ustcri, 
Lehrb, 11.1. 1, p. 90; compare Peile, 
Append. Vol. 11. note p. The order οὐ 
dix. ἐξ ἔργων vou. (Rec.) is only found 
in JK; mss.; Goth., al.; Theod. (1), 
al., and is rejected by all recent critics. 
17. εἰ δέ] + But ἐξ, in accordance 
with these premises of thine, assuming 
the truth of these thy retrogressive 
principles ; 
Theod. 
tes — inventi sumus ;’ nervosum antithe- 
ton, Beng. ἐν Χριστῷ] ‘in 
Christ ;’ not ‘through Christ,’ (Peile), 
but “ὧν Christ,,—in mystical union 
with him; see Winer, Gr. § 48. a, p. 
346, note. It is right to notice that this 
distinction between ἔν tive and διὰ τινος 


συλλογίζεται τὰ εἰρημένα, 
ζητοῦντες) ‘queren- 


« 


is strongly opposed by Fritz. (Opuse. p. 
184, note), and considered merely gram- 
matically, his objections deserve consid- 
eration; but here, as only too often 
(comp. Rom. Vol: 11. p. 82 sq.), he puts 
out of sight the theological meaning 
which appears regularly attached to ἐν 
In the present passage the 
meaning is practically the same, which- 
ever translation be adopted; but in the 
one the deep significance of the formula 
(union, fellowship, with Christ) is kept 
in view, in the other it is obscured and 


Χριστῷ. 


lost sight οὖ; comp. notes on Eph. i. 3, 
ii. 6. εὑρέϑημ εν] ‘were found 
to be, after all our seeking ;’ not either 
a Hebraism, or a periphrasis of the verb 
substantive (Kypke, Obs. Vol. 1. p. 2). 
The verb edpiox. has always in the N. T. 
its proper force, and indicates not merely 
the existence of a thing, but the man- 
ifestation or acknowledgment of that 
existence ; ‘if we are fouhd (deprehendi- 
tour), in the eyes of God and men, to be 
sinners ;’ comp. Matth. i. 18, Luke xvii. 
18, Acts viii. 40, Rom. vii. 10, al., and 
see esp. Winer, tn oc., and Gr. § 65. 8, 
p. 642. 
also,’ as much as those whom we proudly 


καὶ αὐτοί] ‘ourselves 


regard only as Gentiles and sinners. 
ἄρα] ‘ergone’? ‘are we to say, as we 
must on such premises?’ ironical and 
interrogative: — not ἄρα (Chrys., Ust. 
al.) ; for though in two out of the three 
passages in which dpa occurs (Luke xviii. 
8, Acts viii. 38) it anticipates a negative, 
and not as here, an affirmative answer, it 
must still be retained in the present case, 
as μὴ γένοιτο in St. Paul’s Epp. is never 
found except after a question. The par- 
ticle has here probably an zroniead force, 
‘are we to say pray,’ ὃ. 6. in effect, ‘we 
are to say, I suppose,’ see Jelf, Gr. 873. 
2. Itis thus not for ap’ ob — at all times 
a very questionable position, as in most 
if not all of such cases, it will be found 
that there is a faint irony or politcly as- 
sumed hesitation, which seems to have 
suggested the use of the dubitative dpa, 
even though it is obvious that an affirm- 
ative answer is fully expected. ‘he same 
may be said of ‘ne’ for ‘nonne:’ see «sp. 
Kiihner, Xen. Mem. ur. 6, and ib. Tuseu/. 
Disput. τι. 11, 26; compare ἴα]. Plato, 
Rep. vu. 566 a. The original identity of 
apa and ἄρα (Klotz, Devar. Vol. τι. p. 180) 
is impugned (appy.with doubtful success) 
by Dunbar, Class. Musewn, Vol. v. p. 102 
sq., see Shepherd, ἐδ. Vol. v. p. 470 sq. 


00 


GALATIANS. 


* 
Cuap. 1|. 17, 18. 


ἁμαρτωλοί, dpa Χριστὸς ἁμαρτίας διάκονος ; μὴ γένοιτο. " εἰ 


\ “ κ᾿ 
yap ἃ κατέλυσα ταῦτα πάλιν 


ἁμαρτίας διάκονο 5] ‘a minister of 
sin;’ scil., in effect, a promoter, a fur- 
therer of it (comp. 2 Cor. xi. 15), one 
engaged in its service ; ἁμαρτία being al- 
most personified, and, as its position sug- 
gests, emphatically echoing the preceding 
ἁμαρτωλοί, --- ‘of sin (not of righteous- 
ness), — of a dispensation which not only 
leaves us where we were before, but causes 
us, when we exclusively follow it,-to be 
for this very reason accounted sinners?’ 
El δὲ ὅτι τὸν νόμον καταλιπόντες τῷ 
Χριστῷ προσεληλύϑαμεν... .. παράβασις 
[or rather, ἁμαρτία] τοῦτο νενόμισται, εἰς 
αὐτὸν ἡ αἰτία χωρήσει τὸν δεσπότην Χρισ- 
τόν, Theod.; comp. Chrys. in loc. The 
argument is in fact a reductio ad absur- 
dum : it seeking for justification in Christ 
is only to lead us to be accounted sinners, 
—not merely as being without law and 
in the light of Gentiles (Mey.), but as 
having wilfully neglected an appointed 
means of salvation, — then Christ, who 
was the cause of our neglecting it, must 
needs be, not only negatively but posi- 
tively, a minister of sin; see De Wette , 


in loe. μὴ γένοιτο) ‘be tt not 


so,’ ‘far be it,’ ‘absit,’ Vulg., coos 
° 
[propitius fuit; compare Matth. xvi. 22 
Syr., z. e. in effect (esp. in a context like 
the present), ‘ God forbid,” Auth. This 
expressive formula, though not uncom- 
mon in later writers (see exx. in Raphel, 
Annot. Vol. τι. p. 249, compare Sturz. 
Dial. Maced. p. 204), only occurs in the 
N T. in St. Paul’s Epp.; viz. Rom. iii. 
4,:6,.31, γε, ἃ, 16, vil..7, 13, ix: 14,25 
1, 11, 1 Cor. vi. 15, Gal. iii, 21. In all 
these cases it is interjectional, and in all, 
exeept the last, rebuts (as Conyb. has 
remarked) an inference drawn from St. 
The 
nature of the inference makes the revul- 


Paul's doctrine by an adversary. 


οἰκοδομῶ, πὰραβάτην ἐμαυτὸν 


sion of thought (ταχέως ἀποπηδᾷ, Dam.) 
either more or less apparent, and will 
usually suggest the best mode of trans- 
lation. 
18. ef yap] ‘For if;’ direct con- 
firmation of the immediately preceding 
μὴ γένοιτο (Usteri, Lehrb. τι. 1. 2, p. 
162, note), and indirect and allusive ex- 
pansion of the εὑρέϑημεν ἁμαμτωλοί: ‘1 
say μὴ γένοιτο in ref. to Christ, for it is 
not in seeking to be justified in Him, but 
in seeking to rebuild the same structure 
that I have destroyed (though nobler 
materials now lie around) that my sin, 
my transgression of the law's own prin- 
ciples really lies. In the change to the 
Jirst person sing. there may be a delicate 
application to St. Peter personally, which 
‘clementiz causa’ is expressed in this 
rather than in the second person (Alf., 
Mey.); it must not be forgotten, how- 
ever, that the fervor as well as the intro- 
spective character of St. Paul’s writings 
leads him frequently to adopt this μετ- 
ασχηματισμὺς eis ἑαυτόν, see esp. Rom, 
vii. 7 sq-; so also 1 Cor. iii. 5 sq. iv. 3 
sq. vi. 12, x. 29, 30, xiii. 11, 12, ete. : 
comp. Knapp, Seripta Var. Argum. No. 
12, p. 431, 437. ταῦτα) ‘these 
—and nothing better in their place,’ 
Meyer. The emphasis rests on ταῦτα, 
not on ἐμαυτόν (Olsh.), the position of 
which [ rapa. ἐμαυτόν. not ἐμαυτ. παραβ. } 
shows it clearly to be unemphatic. 
rapaBar7 nv! ‘a transgressor,’ scil. τοῦ 


νόμου; Lzoas VL pos {trans- 
gressor mandati] Syr. But in what 
particular manner? Surely not, ‘in 
having formerly neglected what I now 
reassert’ (De W., Alf.),— a somewhat 
weak and anticlimactie reference to 
εὑρέϑημεν ἁμαρτωλοί, --- but, as the 
following ydp, and the unfolding argu- 


Ὁ παν. II. 18, 19. 


GALATIANS, 


61 


συνιστάνω. ™ ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέϑανον ἵνα Θεῷ ζήσω. 


ment seem clearly to require, ‘in recon- 
structing what I ought to perceive is 
only temporary and preparative. Re- 
construction of the same materials is, 
in respect of the law, not only a tacit 
avowal of an ἁμαρτία (εὑρέϑ. auapt.) in 
having pulled it down, but is a real 
and definite παράβασις of all its deeper 
principles. So, very distinctly, Chrys., 
ἐκεῖνοι δεῖξαι ἐβούλοντο, ὅτι ὃ μὴ τηρῶν 
τὸν νόμον mapaBarns: οὗτος εἰς τοὐναντίον 
περιέτρεψε τὸν λόγον, δεικνὺς ὅτι ὁ τηρῶν 
τὸν νόμον, παραβάτης, οὐ τῆς πίστεως 
ἀλλὰ καὶ αὐτοῦ τοῦ νόμου. The 
counter-argument that the J of ver, 18 
has ‘given up’ faith in Christ, and so 
could never consider the law as prepara- 
tive (Alf.), is of no real force; for in 
the first place the ἐγὼ had not given it 
up, but had only added to it, and in 
the next place, even had he done 80, 
he might equally show himself a real 
though unconscious παραβάτην. 
ἐμαυτὸν συνιστάνω])ὔ ‘set myself 
forward,’ ‘demonstrate myself to be:’ 
Hesych. συνιστάνειν: ἐπαινεῖν, pave- 
ροῦν, βεβαιοῦν, παρατιϑέναι. This mean- 
ing, ‘sinceris Atticis ignotum,’ Fritz, 
Rom. iii. 5, Vol. 1. p. 159, deduces 
from the primary notion componendi ; 
‘ut esset συνίστημί τι, compositis collec- 
tisque que rem contineant argumentis 
aliquid doceo :᾿ see exx. in Wetst. Rom. 
iii. 5, Schweigh. Lex. Polyb. s.v. The 
form συνίστημι (Rec.), only found in 
D?(E?)JK; mss. and Ff, seems a mere 
grammatical gloss. 

19. ἐγὼ γὰρ] ‘For I truly: ex- 
planatory confirmation of the preceding 
assertion; the explicative yap showing 
how this rehabilitation of the law actually 
amounts to a transgression of its true 
principles, while.the emphatic ἐγὼ adds 
the force and vitality of personal experi- 
ence. In the retrospective reference of 
παραβάτης adopted by De W. and Alf. 


(see above), the yap loses all its force; it 
must either be referred, most awkwardly, 
to μὴ γένοιτο (1). W.), or, still worse, be 
regarded as merely transitional. 

διὰ νόμου νόμῳ ἀπέδαν ον] ‘through 
the law died to the law.’ Of the many 
explanations of these obscure words the 
following (derived mainly from Chrys. ) 
appears by far the most tenable and 
satisfactory. The result may be summed 
up in the following positions : — (1) Νό- 
pos in each case has the same meaning, 
(2) That meaning, as the context re- 
quires, must be the Mosaic law (ver. 
16), no grammatical arguments founded 
on the absence of the article (Middleton 
in loc.) having any real validity ; comp. 
exx. in Winer, Gr. § 19, p. 112. (3) 
The law is regarded under the same 
aspect as in Rom. vii. 6—13, a passage in 
strictest analogy with the present. (4) 
Διὰ νόμου must not be confounded with 
διὰ νόμον or κατὰ νόμον ; it was through 
the instrumentality of the law (διὰ τ. 
ἐντολῆς, Rom. vii. 8) that the sinful 
principle worked within and brought 
death upon all. (5) ᾿Απέϑανον is not 
merely ‘legi valedixi’ (comp. κατηργή- 
Snv ἀπὸ τοῦ νόμου). but expresses gener- 
ally what is afterwards more specifically 
expressed in ver. 20 by συνεσταύρωμαι. 
(6) Néuw is not merely the dative ‘of 
reference to,’ but a species of dative 
‘commodi;’ the expressions (jy tw and 
ἄποϑαν τινι having a wide application ; 
see Fritz. Rom. xiv. 7, Vol. m1. p. 176; 
—‘J died not only as concerns the law, 
but as the law required.’ The 
whole clause then may thus be para- 
phrased: ‘I, through the law, owing to 
sin, was brought under its curse; but 
having undergone this, with, and in the 
person of Christ (ch. iii. 13, compare 2 
Cor. v. 14), I died to the law in the full- 
est and deepest sense, — being both free 
from its claims, and having satisfied its 


62 


GALATIANS. 


Cuap. II. 19, 20. 


Ὁ Χριστῷ συνεσταύρωμαι: ba δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χρισ- 


͵ 
τος. 


curse.’ The difference between this and 
the common interpretations lies princi- 
pally in the fuller meaning assigned to 
᾿ ἀπέϑανον, and its reference to σύυνεστ. 
A careful investigation will be found in 
Usteri, Lehrb. τι. 1. 2, p. 164 sq. 

ζή ow] ‘may live ;’ not a future (Alf.), 
—an anomalous usage (see notes on ver, 
4) that it is surely unnecessary to ob- 
trude on the present passage — but the 
regular aor. sul. (1 Thess. v. 10), the 
tense of the dependent clause being in 
idiomatic accordance with that of the 
leading member; compare Schmalfeld, 
Synt. § 144. 1, p. 296. 

20. Χριστῷ συνεστ. ‘I have been 
and am crucified with Christ ;’ more 
exact specification of the preceding ἀπέ- 
Savoy. This συνεσταύρ. it need scarcely 
be said, did not consist merely in the 
crucifixion of the lusts (ch, v. 24, Grot.), 
but in that union with Christ according 
to which the believer shares the death 
of his crucified Lord; ἐπείδη ἐντῷ βαπ- 
τίσματι Tov Te ϑανάτου καὶ τῆς ἀνασ- 
τάσεως τύπον ἐπλήρουν, σψσταυροῦσϑαι 
ἐλέγοντο τῷ Χριστῷ, Theod. Mops. in 
loc. ζῶ δὲ οὐκέτι ἐγώ] “1 
live however no longer myself, ἃ. e. my 
old self; see Rom. vi. 6, and compare 
Neand. Plant., Vol. 1. p. 422 (Bohn). 
The familiar but erroneous punctuation 
of this clause (ζῶ δέ, οὐκέτι ἐγώ, (ῇ δὲ 
κι τ. A.) has been rightly rejected by all 
recent editors except Scholz. The only 
passing difficulty is in the use of δέ: it 
does not simply continue (Riick., Peile), 
or expand (Ust.) the meaning of Xp. 
συνεστ. but reverts with its proper ad- 
versative force to ἵνα Θεῷ ζήσω, συνεστ., 
being ποῖ so much a link in the chain 
of thought, as a rapid and almost paren- 
thetical epexegesis of ἀπέϑανον. 

(7 δὲ) The δὲ does not introduce any 


ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ Θεοῦ, 


opposition to the preceding negative 
clause (it would then be ἀλλά), but 
simply marks the emphatic repetition 
of the same verb (Hartung, Partik. δέ, 
2, 17, Vol. τ. p. 168), just retaining, 
however, that sub-adversative force 
which is so common when a clause is 
added, expressing a new, though not 
a dissimilar thought; see Klotz, Devar. 
Vol. um. p. 361. On the doctrinal 
import of (ῇ ἐν ἐμοὶ Xp. (‘Christ and 
His Spirit dwelling in them, and as the 
soul of their souls moving them unto 
such both inward and outward actions, 
as in the sight of God are acceptable’), 
see Hooker, Serm. m1, 1, Vol. τα, p. 764 
sq. (ed. Keble.) ὃ δὲ viv ζῶ] 
‘ yes, the life which now I live ;’ explan- 
atory and partially concessive clause, 
obviating the possible objection arising 
from the seeming incompatibility of the 
assertion ¢j ἐν ἐμοὶ Xp. with the fact 
of the actual ζῆν ἐν σαρκί: ‘it is true,’ 
says the Apostle, ‘Ido yet live in the 
flesh, an earthly atmosphere is still 
around me, du¢ even thus I live and 
breathe in the pure element of faith, 
— faith in him who loved me, yea and 
(καὶ) gave such proofs of his love.’ 

With regard to the construction it is 
only necessary to observe that ὃ is not 
‘quod attinet ad id quod’ (Winer), but 
simply the accus. objecti after ζῶ, scil. 
τὴν δὲ ζωήν ἣν νῦν ζῶ : comp. Rom. vi. 
10, ὃ γὰρ ἀπέϑανε, and see Fritz. in loc., 
Vol. 1. p. 393. δὲ is thus not 
merely continuative (De W.), but serves 
both to limit and explain the preceding 
words (comp. 1 Cor. i. 16, and Winer, 
Gr. § 53. 7. Ὁ, p. 393), its true opposi- 
tive force being sufficiently clear when 
the suppressed thought (see below) is 
properly supplied; see Klotz, Devar. 
Vol. τι. p. 366. ν ὃν] The refer- 


Cuap. II. 20, 21. 


A > Ve , \ 80 « \ ς Ν > a 21 
του ἀγαπήσαντος μὲ καὶ παρα OVTOS E€AUTOV ὕπερ εμου. 


GALATIANS. 


63 


᾽ 
ουκ 


> an \ / a a ? \ \ , iA ” 
ἀδετῶ τὴν χάριν τοῦ Θεοῦ: εἰ yap διὰ νόμου δικαιοσύνη, ἄρα 


Χριστὸς δωρεὰν ἀπέδανεν. 


ence of this particle is doubtful. It may 
specify the period since the Apostle’s 
conversion, but is much more plausibly 
referred by Chrys., Theod., al. to the 
present life in the flesh, ‘hc vita mea 
terrestris;’ see Phil. i. 22. In the 
former case the qualitative and tacitly 
contrasting ἐν σαρκὶ (‘ earthly existence,’ 
‘life in the phenomenal world,’ αἰσϑητὴ 
ζωή, Chrys.; comp. Miiller, on Sin, Vol. 
1. p. 453, Clark) would seem wholly 
superfluous. ἐν πίστει, Sin 
faith. The instrumental sense, ‘dy 
faith,’ adopted by Theodoret, and seve- 
ral ancient as well as modern expositors, 
is, though inexact, not grammatically 
untenable. The deeper meaning of the 
words is, however, thus completely lost. 
On this ‘Zife in faith’ see the middle 
_ and latter portion of a profound paper, 
‘Bemerk. zum Begriffe der Religion,’ 
by Lechler, Stud. u. Kritik. for 1851, 
Part Iv. τῇ τοῦ υἱοῦ τοῦ 
Θεοῦ] ‘namely that of the Son of God,’ 
distinctive, and with solemn emphasis, 
—the insertion of the article serving 
both to specify and enhance, ‘in fide, 
edque Filii dei’ (see notes on 1 Tim. i. 
18, and on 2 Tim. i. 13), while the 
august title, by intimating the true 
fountain of life (John v. 26) tends to 
add confirmation and assurance; ὅταν 
περὶ τοῦ Ὑἱοῦ νοεῖν ἐδέλης, μαϑὼν τίνα 
ἐστὶ τὰ ἐν τῷ Πατρί ταῦτα καὶ ἐν τῷ Ὑἱῷ 
εἶναι πίστευε, Athan. on Matth. xi. 27, 
Vol. 1. p. 153, (ed. Bened.). The 
reading of Lachm. τῇ τοῦ ϑεοῦ καὶ 
Χριστοῦ, τοῦ ay. is supported by BD!IFG ; 
Clarom., — but has every appearance of 
being a gloss; see Meyer (critical notes), 
p- 29. kal παραδόντος k.T.A.] 
‘and (as a proof of his love) gave Him- 
self,’ etc. ; the καὶ being ἐξηγητικόν, and 


illustratively subjoining the practical 
proof; see Fritz. Rom. ix. 23, Vol. τι. 
p- 339, and on this and other uses of 
καί, notes on Phiil. iv. 12. ὑπὲρ 
ἐμοῦ] ‘for me, ‘pro me,’ Vulg.; to 
atone for me and to save me, On the 
dogmatical meaning of this prep., see 
notes on ch, iii. 13, 

21. οὐκ ἀϑετῶ) “1 do not make 
void,’ ‘nullify ;’ not ‘ abjicio,’ Vulg,, still 
less ἀτιμάζω, Theod., — but ‘non irratam 
facio,’ scil. ‘ut dicam per legem esse 
justitiam,’ Aug.: compare 1 Cor. i. 19, 
τὴν σύνεσιν τῶν συνετῶν ἀϑετήσω; Ch. 
iii. 15, ἀϑετεῖ (διαϑήκην) ; so 1 Mace. 
Xv. 27, ἠϑδέτησε πάντα ὅσα συνέϑετο αὐτῷ ; 
and frequently in Polyb., see Schweigh. 
Lex. s. v. The verb is sometimes found 
in the milder sense of ‘despising,’ ‘ re- 
jecting.’ ete. — with persons (Luke x. 
16, John xii. 48, 1 Thess. iv. 8); but 
this obviously falls short of the meaning 
in the present context. τὴν 
χάριν τοῦ Θεοῦ] ‘the grace of God,’ 
as shown in the death of Christ, and 
our justification by faith in Him; not 
‘the Gospel,’ as Hamm. on Heb. xiii. 9. 
In our justification, as it is well said 
in the Homities, there are three things 
which go together, —on God’s part His 
grace and mercy; upon*Christ’s part 
the satisfaction of God’s justice; and 
upon our part true and lively faith in 
the merits of Jesus Christ, on Salvat. 
Part 1. yap explains and jus- 
tities the preceding declaration; ‘I say 
οὐκ ἀϑδετῶ, for it is an immediate in- 
ference that if the law could have been 
the medium of δικαιοσ., Christ’s death 
would have been purposeless.’ ‘ 
διὰ νόμου] ‘by means of the law,’ as 
a medium of δικαιοσύνη : emphatic, as 
the position shows, and antithetical to 


64 


Ὁ foolish Galatiano, is not 
the Spirit which ye have 


GALATIANS. 


Cuap. JI. 21—III. 1. 


IIL. Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσ- 


received an evidence that justification is by faith, and not by the works of the law? 


Χριστὸς in the succeeding clause, In the 
present verse it is in effect asserted that 
the νόμος is not a medium οἵ δικαιοσύνη 
(els κτῆσιν δικαιοσύνης ἀρκεῖ, Theod.) ; 
in ch. iii. 11, it is asserted not to be the 
sphere of it, and in ch. iii. 21, not the 


origin. δικαιοσύνη) ‘right- 


eousness,’ | 2: Syr., ‘justitia,’ 
Vulg.; not equivalent to δικαίωσις 
(Whately, Dangers, etc., § 4) nor yet, 
strictly considered, the result of it, but 
appy. in the most inclusive meaning of 
the term — righteousness, whether im- 
puted, by which we are accounted δί- 
«aot, or infused and inherent, by which 
we could be found so; see Hooker, Serm. 
π. 3, 21, where the distinction between 
justifying and sanctifying righteousness 
is drawn out with admirable perspicuity. 
On the meaning of the word, see An- 
drewes, Serm. v. Vol. v. p. 114 (A.C. L.), 
Waterland, Justif. Vol. νι. p. 4, and for 
some acute remarks on its lexical as- 
pects, Knox, Remains, Vol. τι. p. 276. 
ἄρ αἱ ‘then,’ i. e. ‘the obvious inference 
is.’ On the meaning of ἄρα, see notes, 
ch. v. 11. δωρεάν) ‘for nought, 
without cause ;’ not here ‘frustra’ (Grot.), 
‘sine effectu,’— but ‘sine justd causd,’ 
Tittm. Synon. 1. p. 1615 περιττὸς ὃ τοῦ 
Χριστοῦ Sdvaros, Chrys., ‘superflue mor- 
tuus est Chr.,4 Jerome: comp. John xv. 
25, ἐμίσησάν με δωρεάν; Psalm xxxiv. 
(XXXv.) 7, δωρεὰν ἔκρυψάν μοι διαφϑοράν 
(Symm, ἀναιτίως). So osm, which the 
LXX frequently translate by δωρεάν, has 
the meaning ‘in nullum bonum finem,’ 
as well as ‘ gratis’ and ‘frustra:’ comp. 
Gesen. Lex. s. v., Vorst, de Hebraism. 
vit. 6, p. 228, 229. 


Cuarter IIL. 1. ἀνόητοι Tad.) 
‘ foolish Galatians ;’ fervid and indig- 
nant application of the results of the 


. 


preceding demonstration to the case of 
his readers. The epithet ἀνόητος is used 
in three other passages by St. Paul, — 
Rom. i. 14, opp. to σοφός; 1 Tim. vi. 
9, joined with βλαβερός ; Tit. ili. 3, with 
ἀπειϑὴς and πλανώμενος, --- and in all 
seems to mark not so much a dulness in 
(‘insensati,’ Vulg.), as a deficiency in, 
or rather an insufficient application of, 


Ve 
the νοῦς ; comp. Syr. μι... jie 
[destituti mente], and Luke xxiv. 15, 
where while βραδὺς τῇ καρδίᾳ denotes . 
the defect in heart, ἀνόητος seems to 
mark the defect in head; comp. Tittm. 
Synon. 1. p. 144, where this word is de- 
fined somewhat artificially, but rightly 
distinguished from ἄφρων and ἀσύνετος 
which seem to point respectively rather 
to ‘senselessness’ and ‘slowness of under- 
standing.’ It cannot then be as- 
serted (Brown) that the Galatians were : 
proverbially stupid; compare Callim. H. 
Del. 184, ἄφρονι φύλῳ. Themistius, 
who himself spent some time in the 
(then extended Forbig. Geogr. Vol. τι. 
p- 364) province, gives a very different 
character: of δὲ ἄνδρες ἴστε ὅτι ὀξεῖς Kad 
ἀγχίνοι καὶ εὐμαϑέστεροι τῶν ἄγαν Ἑλλή- 
νων: καὶ τριβωνίου mapapavevtos ἐκκρέ- 
μαντι εὐδύς, ὥσπερ τῆς λίϑου τὰ σιδήρια, 
Orat. 23, ad fin. p. 299 (ed. Harduin). 
Versatility and inconstancy, as the Epis- 
tle shows (comp. notes on ch. i. 6), were 
the true characteristics of the Galatian. 
Foolishness must have been often, as in 
the present case, not an unnatural con- 
comitant. ὑμᾶς ἐβάσκαν εν] 
‘did bewitch you,’ " fascinavit vos,’ Vulg , 
Clarom. The verb Backalyw is derived 
from βάζω, βάσκω (Pott. Etym. Forsch. 
Vol. 1. p. 271), and perhaps signified 
originally ‘malA lingué nocere;’ comp. 
Benfey, Wurzellex. Vol. 1. p. 104. Here, 
however, the reference appears rather to 


᾿ 


ΟΑἸΑ ΤΊΙΑΝΕ. 


Crap. IIT. 1, 2. 


65 


κανεν, οἷς κατ᾽ ὀφϑαλμοὺς ᾿Ιησοῦς Χριστὸς προεγράφη ἐν 
ὑμῖν ἐσταυρωμένος; * τοῦτο μόνον ϑέλω μαδεῖν ἀφ᾽ ὑμῶν, ἐξ 


the bewitching influence of the evil eye 
(compare Ecclus. xiv. 8, βασκαίνων op- 
ϑαλμῷ, and see Elsner, ἐγ Joc., Winer, 
RWB. Art. ‘Zauberei’) though not 
necessarily ‘ the evil eye of envy,’ (Chrys. ; 


comp. Syr. δῷ Ὁ δ) as in this latter sense 
ἘΠ 5 


Back. is commonly with a dat. (but in 
Ecclus. xiv. 6, Ignat. Rom. 3, with 
accus.); see Lobeck, Phryn. p. 462, 
Pierson, Herodian, p. 470. The 
addition, τῇ ἀληϑείᾳ μὴ πείϑεσϑαι [ Rec. 
with CD°E7JK; mss.; Vulg. (but not 
all mss.), Aith.-Pol., al.; Ath., Theod.}, 
is rightly rejected by most modern edi- 
tors, both as deficient in external author- 
ity [omitted in ABDIEIFG; 2*mss. ; 
Syr., and nearly all Vy.j, and as an 
apparent gloss from ch. v. 7. 

mpoeypapn] ‘was openly set forth,’ 
᾿ €proscriptus est,’ Vulg., Clarom. The 
meaning of this word has been much 
discussed, The ancient (comp. Syr.) 
aud popular gloss is ἐζωγραφήϑη (The- 
oph., Gicum., and appy. Chrys., Theod.), 
but without any lexical authority: for 
common as is the use of γράφω in a pic- 
torial sense, there appears no certain in- 
stance of προ γράφω being ever so used ; 
see Rettig, Stud. wu. Krit. 1830, p. 96 sq. 
We can then only safely translate προε- 
γράφη either (a) ‘antea scriptus est,’ or 
(B) ‘palam scriptus est.’ Between these 
it is difficult to decide. Considered /ex- 
ically (a) seems the most probable; for 
though (8) is appy. the more common 
meaning in Hellenic writers (Plutarch, 
Camilli, § 11, comp. Polyb. Hist. xxx. 
21. 12, al.), yet in the three other pas- 
sages in the N. T. in which προγράφω 
occurs, viz., Rom. xv. 4, Eph. iii. 3, 
Jude 4, it is used in the former sense. 
Both meanings occur in-the LXX: (a) 
in 1 Esdr, vi. 32 (Ald. * (8) in 1 Mace. 

9 


x. 86. Contextual considerations seem, 
however, in favor of (8); as not only 
does this meaning harmonize best with 
the prominent and purely local kar’ 
ὀφϑαλμούς (compare κατ᾽ ὄμματα, Soph. 
Antig. 756), but also best illustrate the 
peculiar and suggestive ἐβάσκανεν, -- 
which thus gains great force and point ; 
‘who could have bewitched you by his 
gaze, when you had only to fix your 
eyes on Christ to escape the fascination ;’ 
comp. Numb. xxi. 9. 


ἐν ὑμῖν] 
not a Hebraistic pleonasm 
(‘construi debet ἐν οἷς ὑμῖν, Grot.), but 
a regular local predicate appended to προε- 
γράφη, and appy. intended to enhance 
the preceding ofs kar ope. by a still 
more studied specification of place: not 
only had the truth been presented to 
them, but preached among them, with 
every circumstance of individual and 
local exhibition. According to the usual 
connection ἐν ὑμῖν is joined with ἐσταυρ. 
(comp. Chrys.), but in that case both 
perspicuity and emphasis would have 
required the order ἐσταυρ. ἐν ὑμῖν, while 
in the present the isolation of ἐσταυρ. is 
in accordance with the natural order, 
and adds greatly to the pathos and em- 
phasis; see 1 Cor. i. 28, and compare 1 
Cor. ii. 2. On the force of the perf- 
part. as implying the permanent charac- 
ter of the action, see Winer, Gr. § 45. 
1, p. 305, Green, Gr. p. 308. It 
may be observed that Lachm. (Griesb. 
om. om.) omits ἐν ὑμῖν with ABC; 10 
mss.; Amit., Tol., Syr., al., — but with 
but little probability, as the omission of 
such a seemingly superfluous clause can. 
easily be accounted for, but not the 
insertion. 


“among you ; 


2. τοῦτο μόνον] ‘this only,’ — not 
to mention other arguments which might 
be derived from your own admissions; 


66 


GALATIANS. 


Cuap. III. 2, 3. 


ἔργων νόμου τὸ Πνεῦμα ἐλάβετε ἐξ ἀκοῆς πίστεως; * οὕτως ἀνόητοί 


‘de eo quod promptum est sciscitor,’ 
Jerome. μαϑεῖν ag’ ὑμῶν] 
‘to learn of you,’ Auth, Ver.; not for 
παρὰ ὑμῶν (Riick.) which would imply 
a more immediate and direct communi- 
cation, but with the proper force of ἀπό, 
which, as a general rule (Col. i, 7, seems 
an exception), indicates a source less ac- 
tive and more remote; contrast 2 Tim. 
iii. 14, and see Winer, Gr. § 47, ἀπό, p. 
331 note; comp. notes also on ch. i. 12. 
For exx. of this use of μαϑεῖν, not ‘to 
learn as a disciple,’ with an ironical 
reference (Luth., Beng.), but simply ‘to 
arrive at a knowledge,’ see exx. in Rost 
u. Palm, Lez. 5. v., and compare Acts 
xxiii. 27. τὸ Πνεῦμα] ‘the 
Spirit,’ τὴν τοσαύτην ἰσχύν, Chrys.; ‘de 
Spiritu miraculorum loqui hie apostolum 
patet,’ Bull, Harm. Ap. Part τι. 11. 8. 
‘Is it not, however, necessary to under- 
stand this as the exclusive meaning, 
much less to explain it, with Baur, 
Apost. Paulus, p. 515, as ‘das Christ- 
liche Bewusstseyn :’ see next verse. 
ἀκοῆς πίστεως may be translated, 
either (a) ‘the hearing of faith,’ 7. e. the 
reception of the Gospel (Brown), or (8) 
‘ the report or message of faith,’ i. ὁ. the 
‘preaching which related to, had as its 
subject πίστις (gen. objecti), according 
as ἀκοὴ is taken in an active or passive 
sense. The former might seem to pre- 
serve a better antithesis to ἔργων νόμου, 
—‘hearing the doctrine of faith, opp. 
to doing the works of the law’ (Schott, 
Peile; comp. A2th.), but is open to the 
decided /erical objection that ἀκοὴ ap- 
pears always used in the N, Τὶ in a pas- 
sive sense (so both in Rom. x. 17 [see 
Fritz.j, and in 1 Thess. ii. 13, where see 
notes), and to the contextual objection 
that the real opposition is not between 
the doing and the hearing, but between 
the two principles, faith and the law, — 
“the question in effect being, 6 νόμος ὑμῖν 


ἔδωκεν τοῦ Selov Πνεύματος ἐνέργειαν, ἢ 
μόνη ἡ ἐπὶ τὸν Κύριον πίστις, Theod, We 
may, then, with some confidence, adopt 
(8) ; so Goth. (* gahauseins’), Arm., and 
recently De Wette, Meyer, and the best 
modern commentators. 

3. οὕτως ἀνόητοι] ‘to 80 high a 
degree, so very foolish,’— with reference 
to what follows: ‘quum οὕτως cum ad- 
jectivo nomini aut adverbio copulatur, 
reddes non solum ‘ita,’ ‘adeo,’ verum 
etiam ‘usque adeo,’’ Steph. Thesaur. 
s. v. Vol: v. p. 2433, where several exx. 
are cited; e. g. Isoc. Paneg. 43 νυν, οὕτω 
μεγάλας, Xen. Cyr. 11. 216, οὕτω πολέ- 
évaptdpevoil ‘after 
having begun ;’ temporal participle re- 
ferring to the previous fact of their first 
entrance into Christian life, On the 
temporal force of the participle, see notes 
on Eph. iv. 8, but reverse the accident- 
ally transposed ‘subsequent to’ and 
‘preceding ;’ and on the force of the 
compound (more directly concentrated 
action), see notes on Phil. i. 6. 
Πνεύματι] ‘with the Spirit ;’ dat. of 
the manner (modal dat.) in which the 
action took place; see Winer, Gr. § 31. 
6, p. 193, Bernhardy, Synt. ur. 14, p. 
100, Jelf, Gr. § 603. The meaning of 
πνεῦμα and σὰρξ in this verse has been 
the subject of considerable discussion. 
Of the earlier expositors, Theodoret par- 
aphrases mv. by ἡ χάρις, σὰρξ by ἡ κατὰ 
νόμον πολιτεία (so Waterl. Distinct. of 
Sacr. τι. § 10, Vol. v. p. 262), while 
Chrys. finds in σὰρξ a definite allusion 
to the circumcision; comp. Eph. ii. 11, 
Alii alia. The most satisfactory view 
is that taken by Miiller, Doct. of Sin, 
ch. 2, Vol. τ. 355 sq. (Clark), — viz., 
that when πνεῦμα is thus in ethical con- 
trast with σάρξ, it is to be understood of 
the Holy Spirit, regarded as the govern- 
ing and directing principle in man, σάρξ, 
on the contrary, as the worldly tendency 


μιον. 


Cuap. III. 8,4. 


GALATIANS. 


67 


ΕῚ Ε > a \ a Ν a 
ἐστε; ἐναρξάμενοι Πνεύματι viv σαρκὶ ἐπιτελεῖσϑε; * τοσαῦτα 


of human life, ‘the life and movement 
of man in things of the phenomenal 
world.’ If this be correct my. and σὰρξ 
are here used, not to denote Christianity 
and Judaism per se, but as it were the 
essence and active principle of each. 
ἐπιτελεῖσϑ εἾ ‘are ye brought to com- 
pletion?’ Not middle, as often in Hel- 
lenic Greek (see Schweigh. Lex. Polyb. 
s. v.), but pass. ( Vulg., Clarom., Chrys.), 
as in 1 Pet. ν. 9, comp. Phil. i. 6. The 
meaning of the compound must not be 
neglected; it does not merely imply 
‘finishing’ (Ust., Peile), as opposed to 
‘beginning,’ but appears always to in- 
volve the idea of bringing to a complete 
and perfect end; comp. 1 Sam. iii. 12, 
ἄρξομαι καὶ emireAcow; see further exx, 
in Bretsch. Lez. s. v., and the good col- 
lection in Rost ἃ. Palm. Lez. 8. v. Vol. 
I. p. 1123, — the most definite of which 
seems, Herod. 1x. 64, ἡ δίκη τοῦ φόνου ἐκ 
Μαρδονίου ἐπετελέετο. 


4, ἔπάϑετε) ‘Did ye suffer,’ “ passi 


hate > Z - 
estis,’ Vulg., Clarom., 2 apo [sus- 


tinuistis] Syr., 4th. (both). The mean- 
ing of this word has been much discussed. 
The apparent tenor of the argument, as 
alluding rather to benefits than to suf- 
ferings, has led Kypke ( Ods. Vol. τι. p. 
277, compare Schoettg. Hor. Vol. 1. p. 
731) and others to endeavor to substan- 
tiate by exx. that πάσχειν is not only a 
word of neutral meaning, but, even 
without εὖ or ἀγαϑόν, actually signifies 
‘ beneficiis affici,) — a usage, however, of 
which Steph. ( Thes. 5. v.) rightly says 
‘exemplum desidero.” For the neutral 
meaning (‘experienced,’ ed. 1), as in- 
cluding a reference to all the spiritual 
dispensations, whether sufferings or 
blessings, which had happened to 
(Arm.), or had been vouchsafed to the 
Galatians, much may be said, both 
lexically and contextually, — still, on 


the one hand, the absence of any direct 
instance in the N. T. [even in Mark vy. 
26, there is an idea of suffering in the 
background], and, on the other, the 
authority of the ancient Vv. and Greck 
expositors lead us now to revert to the 
regular meaning, suffered, and to refer 
it to the labors (Copt.), and persecutions 
which, in one form or other, must have 
certainly tried the early converts of Ga- 
latia; see Chrys., Jerome, and the good 
note of Alford zm Joc. All these suffer- 
ings were a genuine evidence of the évapt- 
άμενοι Πνεύματι, and would be regarded 
and alluded to by the Apostle as blessed 
tokens of the Spirit’s influence; comp. 
1 Thess. ii. 13 sq., and the remarks of 
August. in A. 1. εἴγε καὶ εἰκῆ] 
‘if indeed,’ or, ‘tf at least, it really be in 
vain.’ ‘The sense of this clause has been 
obscured by not attending to the true 
force of εἴγε and καί. εἴγε 
must not be confounded with εἴπερ 
(Tholuck, Bettrége, p. 146): the latter, 
in accordance with the extensive, or 
perhaps rather intensive force of περ 
(Donalds. Crat. § 178, compare Klotz. 
Devar. Vol. τι. p. 723), implies ‘si om- 
nino ;’ the former (εἴγε), in accordance 
with the restrictive γέ, is “δὲ quidem,’ 
and if resolved, tum certe, si; (‘ve ita 
tantummodo ad tollendam conditionem 
facit, quia tum certe, si quid fiat, aliud 
esse significat, non ut ipsam conditionem 
confirmet,’ Klotz, Devar. Vol. 11. p. 308), 
comp. p. 528. No inference, however, 
of the Apostle’s real opinion can be 
drawn merely from the ye (εἴγε ‘usur- 
patur de re que jure sumpta,’ Herm. 
Vig. No. 310), as it is the sentence and 
not the particle which determines the 
rectitude of the assumption. 

καὶ must closely be joined with εἰκῆ, 
and either (a), with its usual ascensive 
force (‘quasi ascensionem ad eam rem 
quo pertineat particula ;’ Klotz, Devar. 


- 


08 


GALATIANS. 


Cuar. IT. 5, 6. 


ἐπάϑετε εἰκῆ; εἴ γε καὶ εἰκῆ. " ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ Πνεῦμα 
καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν, ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως; 


As Abraham was justified 
by faith; so shall his spir- 
itual children be justified, and share his blessing. 
Vol. 11. p. 638), gives to the clause the 
meaning, ‘if at least it amount to, @. 6. 
be really in vain,’ or (5), with what may 
be termed its descensive force (Odyss. 1. 
58, see Hartung, Partik. καί, § 2. 8, 
Vol. 1. p. 136), serves to imply, ‘if at 
least it be only in vain, 7. 6. has not 
proceeded to a more dangerous length, 
‘videndum ne ad perniciem valeat,’ 
August., Cocceius. Of these (5) is the 
most emphatic and pungent (so Mey.; 
De W.), but (a) most characteristic of 
the large heart of the Apostle, and of 
the spirit of love and tenderness to his 
converts (ch. iv. 19), which is blended 
even with the rebukes of this Epistle ; 
so Chrys., and the Greek expositors ; 
comp. Brown, p. 112. 

5. ὁ οὖν ἐπιχορηγῶν] ‘He then 
who is bestowing,’ οἷο, : resumption by 
means of the reflexive οὖν (see below, 
and notes on Phil. ii. 1) of the subject 
of ver. 2; ver. 3 and 4 being in effect 
parenthetical. The subject of this verse 
is not St. Paul (Lomb. Erasm., al.), but, 
as the context, the meaning of δυνάμεις, 
the nature of the action specified (ém- 
χορηγῶν), and the permanence of the 
action implied by the tense pres. ἐπιχο- 
ρηγῶν (comp. Winer, Gr. § 45. 1, p. 304, 
Schmalfeld, Synt. § 202, p. 405), all 
obviously suggest, — God: ὃ Θεός, φησιν, 
ὁ ἐπιχορηγῶν ὑμὶν τὸ Πνεῦμα, Theoph. 
The force of ἐπὶ in ἐπιχορ. does not ap- 
pear additive, but directive (see Rost u. 
Palm, Lez. s. v., and ib. 5. v. ἐπί, C. 3. 
ec), any idea of the freedom or ample 
nature of the gift (Winer, Peile), being 
due solely to the primary meaning of 
the simple verb; see notes on Col. ii. 19, 
and compare 2 Cor. ix. 10, where both 
χορηγέω and ἐπιχορηγέω occur in the 
same verse, and appy. in the same sense 


° Kaas ᾿Αβραὰμ ἐπίστευσεν τῷ Θεῷ, καὶ 


quantitatively considered. For exx. of 
the use of ἐπιχορ. in later writers see 
the collection of Hase, in Steph. Thes. 
s. v. Vol. m. p. 1902. On the 
present resumptive use of οὖν after a 
(logical) parenthesis, which has been 
incorrectly pronounced rare in Attic 
writers, see Klotz, Devar. Vol. π΄. p. 
718, Hartung, Partik. οὖν, 3. δ, Vol. 
u. p. 22. It may be remarked that, as 
a general rule, οὖν is continuative and 
retrospective rather than illative, and is 
in this respect to be distinguished from 
ἄρα (Donalds. Gr. § 604), but it must 
not also be forgotten that as in the New 
Testament the use of οὖν is to that of 
ἄρα nearly as ‘11 to 1, the force of the 
former particle must not be unduly re- 
stricted. In St. Paul’s Epp. where the 
proportion is not quite 4 to 1, the true 
distinction between the two particles 
may be more safely maintained; see, 
however, notes on 1 Tim. ii. 1 ( Transi.) 
Ihe 
[virtutes] Syr., ‘virtutes,’ Vulg., Cla- 
rom. This more restricted meaning, 
which may be supported by 1 Cor. xii. 
28, and probably Matth xiv. 2, seems 
best to accord with the context. Kai is 
then ἐξηγητικόν, and ἐν ὑμῖν retains its 
natural meaning with évepyéw, ‘in you,’ 
‘within you ;’ comp. Matth, 2. 6. ai δυνά- 
pets ἐνεργοῦσιν ἐν αὐτῷ. ἐξ ἐρ- 
γῶν νόμου] ‘from the works of the 
law ;’ not exactly ‘as following upon,’ 
Alf. 2,— but, in more strict accordance 
with the primary force of the prep. 
‘from,’ ‘out of’ (‘ex,’ Vulg.), as the 
originating or moving cause of the 
ἐπιχορήγησις ; compare notes on Gal. 
ii. 16. 

6. καϑ ὦ 9] ‘ Even as.’ 


δυνάμει 5] ‘miraculous powers,’ 


The answer 


Crap. III. 6, 7. 
ἐλογίσϑη αὐτῷ εἰς δικαιοσύνην. 


is so obvious, that St. Paul proceeds as 
if it had been expressed. The com- 
pound particle καϑὼς is not found in the 
purer Attic writers, though sufficiently 
common in later writers; see exx. col- 
lected by Lobeck, Piryn. p. 426. Em. 
Moschop., the Byzantine Grammarian, 
cited by Fabricius, Bibl. Greca, Vol. 
vi. Ρ. 191 (ed. Harles), remarks that 
this is an Alexandrian usage; τὸ καδ ὰ 
οἱ ᾿Αττικοὶ χρῶνται, τὸ δὲ καὃ᾽ ὦ ς οὐδέ- 
ποτε, ἀλλ᾽ ἡ τῶν ᾿Αλεξανδρέων διάλεκτος 
Kad’ ἣν ἡ Sela γραφὴ γέγραπται : see esp. 
Sturz de Dialecto Maced. § 9, 5. v. (Steph. 
Thes. ed. Valpy, p. clxx.) On the most 
suitable translation, compare notes on 
1 Thess. i. 5 (Transi.). 
γίσϑη αὐτῷ δικαιοσύνη ν] 
‘it was accounted for to him,’ or ‘was 
reckoned to him, as righteousness,’ scil. 
τὸ πιστεῦσαι; see Winer, Gr. ᾧ 49. 2, 
p- 427 (ed δ). The phrase λογίζεταί τι 
eis τι, Acts xix. 27, Rom. ii. 26, iv. 3, 
ix. 8, is explained by Fritzsche (Rom. 
Vol. 1. p. 137), as equivalent to λογίζεταί 
τι eis τὸ εἶναί τι, Sita res wstimatur ut 
res sit,’ ἢ. 6. ‘ut pro re valeat ;’ hence 
‘tribuitur alicui rei vis ac pondus rei.’ 
In such cases, the mote exact idea con- 
veyed by eis, of destination for any 
object or thing (Rost ἃ. Palm, Lez. s. 
v. eis, V. 1), is blended with that of sim- 
ple predication of it. In later writers 
this extended so far that εἰς, is often 
used as a mere index of the accus., hav- 
ing lost all its prepositional force; 6. g. 
ἄγειν εἰς γυναῖκα : see Bernh. Synt. v. 
11, Ὁ. 2, p. 219. With the present 
semi-Hebraistic use of λογίζ. εἰς, it is 
instructive to contrast Xen. Cyr. ut. 1. 


ἐλο- 


> 
eis 


33, χρήματα εἰς ἀργύριον λογισϑέντα, 
where εἰς has its primary ethical mean- 
ing of measure, accordance to. 

On the doctrinal meaning of ἐλογίσϑη 
k. τ. A., see Bull, Harm. Apost, τι. 12, 22, 


GALATIANS. 


69 


7 , ΝΜ ῳ a / 
γινώσκετε αρα OTL οἱ EK πισ- 


and for an able comparison of the faith 
of Abraham with that of Christians, 
Hammond, Pract, Catech. Book 1. 8. 


7. γινώσκετε ἄρα) ‘Know ye 


therefore,’ ails [cognoscite] Syr., Vulg., 


Clarom., Armen., —not indicative, as 
Jerome, Ps, Ambr., al., and most re- 
cently Alf.: the dmper. is not only more 


animated, but more logically correct, 


for the declaration in the verse is really 
one of the points which the Apostle is 
laboring to prove; ἐν κεφαλαίῳ διδάσκει 
τὸν ᾿Αβραὰμ ἐκ πίστεως δικαιωϑέντα, καὶ 
τοὺς τροφίμους τῆς πίστεως υἱοὺς τοῦ 
᾿Αβραὰμ χρηματίζοντας, Theod.; see 
Olsh. in loc. The objections of Riick., 
and even of Alf. to the use of ἄρα with 
the imper. are distinctly invalid; not 
only is the union of theimperative with 
ἄρα logically admissible, and borne out 
by usage (comp. Hom. Ji. x. 249), but 
further, in perfect harmony with the 
true lexical force of the particle: ‘redus 
ita comparatis (Abraham’s faith being 
reckoned to him as righteousness) cog- 
noscite, etc.; see Klotz. Devar. Vol. u. 
167. of ἐκ πίστεως] 
‘they who are of faith, not ‘they who 
rest on faith’ (Green, Gr. p. 288), but, 
in accordance with the primary mean- 
ing of origin, ‘they who are spiritually 
descended from, whose source of spir- 
itual life is— πίστις : comp. Rom. ii. 8, 
οἱ ἐξ ἐριϑείας, ‘qui a malarum fraudum 
machinatione originem ducunt,’ ‘qui 
malitiam tanquam parentem habent,’ 
Fritz. in loc., Vol. 1. p. 105. 
οὕτοι] ‘these (and none other than 
these ),’ ‘exclusis ceteris Abrahamo na- 
tis,’ Beng.; see Jamesi. 25. This retro- 
spective and emphatic use of the pro- 
noun is illustrated by Winer, Gr. § 23. 
4, p. 144; see also Bernhardy, Synt. v1. 
8. ἃ, p. 283, Jelf, Gr. § 658. 


70 


Tews, οὗτοί εἰσιν υἱοὶ ᾿Αβραάμ. 


GALATIANS. 


Cuar. IIT. 8, 9. 


* προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ 


πίστεως δικαιοῖ τὰ ἔδνη ὁ Θεός, προευηγγελίσατο τῷ ᾿Αβραὰμ 
“ ᾿ , > ‘ ΄ \ 9 “ e , 
ὅτι ἐνευλογηϑήσονται ἐν σοὶ πάντα τὰ ἔδνη. * ὥστε οἱ ἐκ πίσ- 
τεως, εὐλογοῦνται σὺν τῷ πιστῷ ᾿Αβραάμ. 


8. προϊδοῦσα δὲ ἡ γραφή] ‘More- 
over the Scripture foreseeing :’ further 
statement that the faithful, who have 
already been shown to be the true chil- 
dren of Abraham, are also the only and 
proper participators in his blessing. This 
sort of personification is noticed by 
Schoettg. (Hor. Hebr. Vol. τ. p. 732) as 
a ‘formula Judeis admodum solemnis,’ 
6. 5.» BADD AN τὸ ‘Quid vidit scrip- 
tura?’ sam msn πὸ ‘Quid vidit 1116, 
A. 6. quidnam ipsi in mentem venit?’ 
see also Surenhus. B/BA. Καταλλ. p. 6, 
sq. In such cases ἡ γραφὴ stands obvi- 
ously for the Author of the Scriptures 
— God, by whose inspiration they were 


written; compare Syr., where [qi] 
σΟυδ 


[Aloha] is actually adopted in the trans- 
lation. δὲ appears to be here 
μεταβατικόν, i. 6. indicative of transition 
(Hartung, Partik. δέ, 2. 3, Vol. 1. p. 
165, Winer, Gr. § 53. 7. Ὁ, p. 393); it 
does not merely connect this verse with 
the preceding (Auth. Ver., Peile, Co- 
nyb., al.), but implies a further consid- 
eration of the subject under another 
aspect; “δὲ eam ipsam vim habet ut 
abducat nos ab eA re que proposita est, 
transferatque ad id, quod, missd ill 
priore re, jam pro vero ponendum esse 
videatur,’ Klotz, Devar. Vol. 11. p. 353. 
The exact force of δέ, which is never 
simply connective (Hartung, Partik. 
Vol. 1. p. 163) and never loses all 
shades of its true oppositive character, 
deserves almost more attentive consider- 
ation in these Epp. than any other par- 
ticle, and will often be found to supply 
the only true clue to the sequence and 
evolution of the argument. 

δικαιοῖ] ‘justifieth ;’ not “ would jus- 


tify,’ Auth. (‘presens pro futuro,’ 
Grot.), nor present with ref. to what is 
now taking place (De W.), but what 
is termed the ethical present, with sig- 
nificant reference to the eternal and 
immutable counsels of God; ἄνωθεν 
ταῦτα καὶ ὥρισε καὶ προηγόρευσεν ὃ Θεός, 
Theod.; comp. Matth. xxvi. 2, παραδί- 
dora; see Winer, Gr. § 40. 2, p. 237, 
and for the rationale of this usage, 
Schmalfeld, Synt. § 54. 2, p. 91. 
προευηγγελίσατοΊ ‘made known the 
glad tidings beforehund ;’ compare Gen. 
xii. 3, xviii. 18, xxii. 18. The com- 
pound zpoevayy. is somewhat rare; it 
occurs in Schol. Soph, Trach. 335, 
Philo, de Opif. § 9. Vol. τ. p. 7, de Mut. 
Nom, § 29, Vol. 1. p. 602 (ed. Mang.) 
and the eccles. writers. ὅτι 
ἐνευλογΎ.} ‘shall be blessed in;’ quo- 
tation, by means of the usual ὅτι reci- 
tativum, from Gen. xii. 3 (compare ch. 
xviii. 18, xxii, 18), though not in the 
exact words; the here more apposite 
but practically synonymous πάντα τὰ 
%3vn being used (perhaps from ch. xviii. 
18) instead of the πᾶσαι af φύλαι τῆς γῆς 
of the LXX: compare Surenhus. Βιβλ. 
Καταλλ. p. 567. The simple form 
εὐλογηδ. is adopted by Elz. (not Steph.), 
but only with FG and cursive mss. 
ἐν σοί] ‘in thee,’ as the spiritual 
father of all the faithful; not ‘ per te,’ 
Schott, but simply and plainly ‘in te,’ 
Vulg., Clarom., — the prep. with its 
usual force specifying Abraham as the 
substratum, foundation, on which, and 
in which, the blessing rests; compare 
1 Cor. vii. 14, and Winer, Gr. § 48. a, 
Ρ. 345. 

9. ὥστε ‘So then,’ ‘Consequently,’ 
see notes on ch, ii. 13. Ὥστε states the 


Cuap. III. 9, 10. 


They who are of the works 
of the Law lie under a 
curse, from which Christ 
has freed us; having en- 
sured to all in Himself the 
blessing of Abraham. 


result from the emphatic évevAoy. (συλ- 
λογιζόμενος ἐπήγαγεν, Chrys.) : it is 
from the fact of the blessing having 
been promised to Abraham and his chil; 
dren, that of ἐκ πίστεως share it, inas- 
much as they are true children (ver. 7) 
of Abraham; εὐλογημένοι εἰσὶν of... 
τῇ πίστει προσιόντες, ὥσπερ καὶ ὃ πιστὸς 
"ABp. ηὐλόγητο, Theoph. σύν) 
‘together with ;’ not ‘similiter,’ Grot., 
—but, in accordance with the regular 
meaning of the prep., ‘with,’ ‘in asso- 
ciation with’ (Winer, Gr. § 48. b, p. 
349), the πιστῷ serving to hint (Mey., 
Alf.) at that to which this association is 
truly to be referred; εἴ tis τοίνυν τῆς 
ἐκείνου συγγενείας ἀξιωϑῆναι ποϑεῖ, τὴν 
ἐκείνου πίστιν (ηλούτω, Theod. The 
change of prep. introduces a correspond- 
ing change in the aspect in which Abra- 
ham is regarded : under ἐν he is regarded 
as the Patriarch, the spiritual ancestor 
in whom,— under σὺν he is regarded as 
the illustriously faithful individual with 
whom, all of é« πίστ. share the blessing ; 
see Windischm. im doe. Schott cites a 
similar use of μετά (with Gen.) Psalm 
ev. 6, ἡμάρτομεν μετὰ τῶν πατέρων; 
Eccles. ii. 16, ἀποϑανεῖται 6 σοφὸς μετὰ 
τοῦ ἄφρονος ; but in both cases a simi- 
larity of lot rather than a strict commu- 
nity and fellowship in it, seems implied ; 
as a general rule, μετά τινος implies 
rather coéxistence, σύν tim, coherence ; 
see Kriiger, Sprachl. § 68. 13. 1, and 
comp. notes on Eph. vi. 23. 

10. ὅσοι yap κ.Ῥ. τ. λ.] Proof of 
the justice of the conclusion in ver. 9 
with regard to οἱ ἐκ πίστεως ; γὰρ intro- 
ducing e contrario — a confirmatory no- 
tice of the acknowledged state of the 
other class, of ἐξ ἔργων νόμου : not only 
are they not blessed with Abraham, but 


GALATIANS. 


τι 


ΝΜ , 
"Ooor yap ἐξ ἔργων νόμου εἰσίν, ὑπὸ 
Ν 
κατάραν εἰσίν: γέγραπται γὰρ ὅτι ἐπικατάρατος 
πᾶς ὃς οὐκ ἐμμένει ἐν πᾶσιν τοῖς γεγραμμένοις 


they are actually under a curse. St, 
Paul’s love of proving all his assertions 
has been often noticed; comp. David- 
son, Introd. Vol. τι. p. 145. οἱ 
ἐξ ἔργων νόμου] ‘they who are of, 
ἃ. 6. appertain to, rest upon, the works 
of the law,’ ‘qui in lege justitiam que- 
runt,’ Bull, Harm. Ap. τι. 7. 12; the 
primary force of ἐκ, owing to the nature 
of the expression, being here slightly 
less obvious than in ver. 8, and suggest- 
ing more the secondary and derivative 
idea of dependence on than of direct 
origination from ; see Winer én /oc., and 
comp. 1 Cor, xii, 16, οὐκ εἰμὶ ἐκ τοῦ 
σώματος. ὑπὸ κατάραν] ‘un- 
der a curse ,᾽ not * under the curse,’ but 
almost simply and generally, ‘under 
curse’ = ἐπικατάρατος ; comp. ὑφ᾽ ἅμαρ- 
τίαν, Rom. iii. 9: the proof drawn from 
the O. T. becomes thus more cogent. 
Ὑπὸ, it may be remarked, has appy. 
here no quasi-physical sense (κατάρα 
being viewed in the light of a burden, 
Riick., Windschm.), but its common 
ethical sense of ‘subjection to;’ see 
Winer, Gr. § 49. k, p. 362. With 
regard to the argument, it is only neces- 
sary to observe that the whole obviously 
rests on the admission, which it was im- 
possible not to make, that no one of οἱ 
ἐξ ἔργων νόμου can fulfil all the requisi- ' 
tions of the law; see esp. Bull, Harm. 
Apost. τι. 7. 11, and comp. with it Us- 


teri, Lehrb. τ. 4. B, p. 60. γέ- 
γὙραπται γάρ] Confirmation from 
Scripture of the preceding words. The 
quotation is from Deut. xxvii. 26, 


though not in the exact words either 
of the Heb. or LX X}; comp. Surenhus. 
Βίβλος Καταλλ., p. 569, and Bagge in 
loc. The following ὅτι is omitted by- 
Ree., but only with JK; mss.. and some 


72 


GALATIANS. 


Cuar. III. 10, 11. 


ἐν τῷ Βιβλίῳ τοῦ νόμου, τοῦ ποιῆσαι αὐτά. ™ ὅτι δὲ ἐν νόμῳ 
οὐδεὶς δικαιοῦται παρὰ τῷ Θεῷ δῆλον, ὅτι ὁ δίκαιος ἐκ πίστεως, 


Ff. τοῦ ποιῆσαι αὐτά] ‘to 
do them,’ ‘ut faciat ea,’ Vulg., Clarom. ; 
purpose contemplated and involved in 
the ἐμμένει. This use of the infin, to 
denote design, intention, is (with the 
exception of a few instances from the 
other writers in the N. Τ᾿, Mark iv. 3 
[Rec.], James v. 17) confined to St. 
Paul and St. Luke; see Fritz. Matth, 
Excurs. τι. p. 485, Winer, Gr. ὁ 46. 4. 
Ὁ, p. 377. The construction is not, 
properly considered, Hebraistic, but be- 
longs to later Greek, and may be cor- 
rectly explained as an amplification of 
the use of the gen., which serves first to 
mark the result or product (6. g. Il. β. 
397, κύματα παντοίων ἀνέμων, Scheuerl. 
Synt.§ u. 1, p. 79), then further, the 
purpose of the working object, and lastly 
(e. σι in LXX, where the Hebr. idiom 
would naturally cause this development) 
becomes little more than explanatory and 
definitive ; comp. Gen. iii. 6, ὡραῖόν ἐστι 
τοῦ κατανοῆσαι, Exod. ii. 18, éraxtvare 
τοῦ παραγενέσϑαι. In this latter case 
the first verb commonly marks a more 
general action, the second, one more 
limiting and special; comp. Gen. xxxiv. 
17, εἰσακούειν ἡμῶν τοῦ περιτεμέσϑαι, and 
sce esp. Thiersch, de Pent, ut, 12, p. 
173 sq., where this usage is well inves- 
tigated. The progress of this structure 
ες in classical Greek is briefly noticed by 
Bernhardy, Synt. 1x. 2, p. 357. 

11, ὅτι δὲ κ. τ. λ.] ‘But (further) 
that in the law,’ etc.:’ continuation of 
the reasoning ; δὲ subjoining to the “ ar- 
gumentum e contrario,’ — that those of 
the law are under the curse (ver. 10), 
—the supplementary argument derived 
from Scripture that no one under any 
circumstances is justified by the law. 
The oppositive force of δὲ may thus be 
felt in the incidental reply which the 


verse affords to a deduction that might 
have been obviously made from ver. 10; 
‘but — lest any one should imagine that 
if a man did so ἐμμένειν x. τ. A. he 
would be blessed —let me add,’ ete. ; 
‘compare De Wette in loc. ἐν 
vdu@] ‘under the law; ἃ. 6. in the 
sphere and domain of the law; Acts 
ΧΙ, 39, Rom. ii. 12, iii, 19. The in- 
strumental meaning is grammatically 
tenable (object existing in the means, 
Jelf, Gr. § 622. 3, see notes on 1 Thess. 
iv. 18), and even contextually plausible, 
owing to the prominence of ἐν νόμῳ and 
its apparent opposition to Χριστός, ver. 
13 (see Meyer): as, however, owing to 
the inversion of the syllogism, the op- 
position between the clauses is much 
obscyred, the simpler and more usual 
meaning is here to be preferred: comp. 
notes on 1 Thess. ii. 3. The more in- 
clusive ἐν is thus perhaps chosen design- 
edly, as the Apostle’s object is appy. to 
show that the idea of justification falls 
wholly out of the domain of the law, 
and is incompatible with its very nature 
and character. παρὰ τῷ Ocgl 
‘in the sight of ;’ ἐς e. εἴπ the judgment 
of God’ (Rom. ii. 18, xii. 16, 1 Pet. ii. 
20), the idea of locality suggested by 
the prep. being still retained in that of 
judgment at a tribunal; see notes on 
2 Thess.i. 6. This usage is sufficiently 
common in classical writers; see Bern- 
hardy, Synt. v. 17. Ὁ, p. 257, and exx, 
in Palm u. Rost, Lez. s. v. παρά, τι. 2, 
Vol. 11. p. 667. 
κι τ. A.] ‘ because, The just shall live by 
faith,’ Habak. ii, 4, again cited in Rom, 
i. 17, Heb. x. 88, — this second ὅτι be- 
ing causal, the first simply declarative, 
It is extremely difficult to decide whether 
ἐκ πίστ. is to be joined with ὁ dix. (‘the 
just by faith’), or with the verb, The 


ὅτι ὁ δίκαιος 


Cnar. III. 12, 18. 


, 
ζήσεται: 

ΟΝ ’ > > a 
αὐτὰ ζήσεται ἐν αὐτοῖς. 


former is perfectly correct in point of 
grammar, though doubted by Bp. Middl. 
(see Winer, Gr. § 20. 2, p. 123), and is 
adopted by Hammond, Meyer, and other 
careful expositors. As, however, it 
seems certain (opp. to Baumg.-Crus.) 
that the original Hebrew (see Hitzig in 
loc., Kt. Prophet. p. 263, 264) does not 
bear this meaning,—as St. Paul is 
quoting the words in the order in which 
they stand in the LXX, not in that (6 
ἐκ πίστ. Sik.) most favorable to such a 
transl.,— as the argument seems best 
sustained by the other construction (see 
Middl. tn foc., and comp. Bull, Exam. 
Cens, Animadvy. 111. 5), — and lastly, as 
ζήσεται ἐκ πίστ. thus stands in more ex- 
act opposition to (jo. ἐν αὐτοῖς, it seems 
best with Copt., Arm. (appy.), Chrys. 
(appy.), and the bulk of the older ex- 
positors, to connect ἐκ πίστεως with 
ζήσεται. 

12. ὁ δὲ νόμος κ. τ. A.) ‘but the 
law is not of faith,’ scil. does not spring 
from it, has no connection with it in 
point of principle or origin; propositio 
minor of the syllogism; ὁ dik. ἐκ πίστ. 
(ho. being the prop. major, ἐν vdu. οὐδ. 
dix. the conclusion. The Auth. Vers. 
by translating δὲ ‘and’ obscures the 
argumentation. ὁ ποιήσας 
αὐτά] ‘he who hath done them,’ scil. τὰ 
προστάγματα and τὰ κρίματα, mentioned 
in the former part of the verse here re- 
ferred to, — Lev. xviii. 5. Ποιήσας is 
emphatic (‘praecepta legis non sunt de 
credendis, sed de faciendis,’ Aquin.), 
and is prefaced by the adversative ἀλλ᾽ 
as expressing a sentiment directly oppo- 
site to what has preceded. There is 
thus no ellipse of γέγραπται (Schott) or 
λέγει (Bagge); comp. Fritz. Rom. Vol. 
IL. p. 284, The insertion of ἄνϑρω- 
wos after αὐτὰ ( Rec.) has only the author- 

10 


GALATIANS. 


73 


yw ¢ 58 t > " ᾽ ἢ ᾽ TF , 
ὃ O€ νόμος οὐκ ἐστιν EK πίστεως, UNX ὁ ποιῆσας 
13 \ Charan 2 / > a 
Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς 


ity of D?EJK and mss., and is rightly 
rejected by most modern editors. 

ἐν αὐτοῖς) ‘in them,’ ὁ, e., as Winer 
paraphrases, ‘ ut in his legibus, vite fons 
quasi insit. 

18. Χριστὸς ἡμᾶς x.7.A.] ‘Christ 
ransomed us,’ cte.; vivid and studiedly 
abrupt contrast to the declaration in- 
volved in the two preceding verses; the 
law condemned us, Christ ransomed us; - 
‘non dissimile asyndeton, Col. iii. 4, 
ubi item de Christo,’ Beng. 
ἡμᾷᾶ5] Jews; not Jews and heathens; 
‘Judeos preecipue pressit maledictio,’ 
Beng., compare Chrys. For (1) the 
whole context implies that the law is 
the Mosaic law: see Usteri ἐπ Joc. (2) 
This law had, strictly speaking, no force 
over the Gentiles, but was, in fact, the 
μεσότοιχος between the Jews and Gen- 
tiles: Eph. ii. 14, 15. For a further 
discussion of this, consult Meyer and 
Usteri in Joc., and Brown Galat, p. 129 
sq. The doctrinal deductions made 
from this and similar passages, though 
perfectly just and true (comp. Neand. 
Plant. Vol. 1. p. 438, Bohn), cannot be 
urged against the more limited meaning 
which the context, seems obviously to 
require. ἐξηγόρασεν) ‘ran- 
somed, ‘redeemed.’ Christ ransomed 
the Jews from the curse of the law, by 
having taken it upon Himself for their 
sakes and in their stead. An accurate 
explanation of this, and the cognate 
idea ἀπολύτρωσις, will be found in Ust, 
Lehrd. τὸς 1. 1, p. 107, and m. 1. 3, Ὁ. 
202. The force of the preposition (ἐκ) 
need not be very. strongly pressed, e. g. 
‘emtione nos inde eruit,’ Beng.: see 
Polyb. Hist. m1. 42. 2, ἐξηγόρασε παρ᾽ 
αὐτῶν τά τε μονόξυλα πλοῖα K. τ. Avy 
where the prep. has no marked mean- 


ing. This tendency to use verbs com- 


Ten | GALATIANS. 


Cnap. III. 13, 14. 


κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι γέγραπται 
᾽ ‘ a e / 4 | 4 uu Y ᾽ \ gy e 
Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου, " iva εἰς τὰ ἔϑνη ἡ 


pounded with prepp. without any obvious 
increase of meaning, is one of the char- 
acteristics of later Greek ; Thiersch, de 
Pentat, Vers. Alex. τι. 1, Ὁ. 88. 

γενόμενος ὑπὲρ ἡμῶν κατιΊ “ὃν 
having become a curse for us ;’ dependent 
participle expressing the manner of the 
action, which again is more distinctly 
elucidated in the quotation; λέγει δὲ 
καὶ τὸν τρόπον, Theod, The abstract 
κατάρα (not, ‘an accursed thing,’ Peile, 
— which dilutes the antithesis) is proba- 
bly chosen, as Meyer suggests, instead of 
the concrete, to express with more force 
the completeness of the satisfaction which 
Christ made to the law. On the doc- 
trinal import of the expression (κατάρα 
ἤκουσε Bt ἐμέ, ὃ τὴν ἐμὴν λύων κατάραν, 
Greg. Naz.) see the quotations in Suicer, 
Thes, 8. Υ. κατάρα, Vol. τι. p. 57 sq., and 
for a few words of great force and elo- 
quence on the ‘ maledictum crucis,’ An- 
drewes, Serm. 11. Vol. τι. p. 174 (A. C. 
Libr. ). ὑπὲρ ἡ μῶν] ‘forus,’ ‘salu- 
tis nostra reparande causa,’ Schott. In 
this and similar passages the exact mean- 
ing of the prep. has been much contested. 
Is it (a) ‘in commodum (alicujus),’ or 
(B) ‘in loco (alicujus)?’ The following 
seems the most simple answer. ‘Yrép, 
in its ethical sense, has principally and 
primarily (see note, ch. 1, 4) the jirst 
meaning, especially in doctrinal passages, 
where the atoning death of Christ is al- 
luded to, 6. g. 2 Cor, v. 21, τὸν μὴ γνόντα 
ἁμαρτίαν ὑπὲρ ἡμῶν ἐποίησεν ἁμαρτίαν. 
But as there are general passages in the 
N. T. where ὑπὲρ has eminently the sec- 
ond meaning, 6. g. Philem. 13, ἵνα ὑπὲρ 
σοῦ μοι διακονῇ (comp. Plato, Gorg. 515 
C, ἐγὼ ὑπὲρ σοῦ ἀποκρινοῦμαι), ---- 80 are 
there doctrinal passages (as here) where 
ὑπὲρ may admit the second meaning 
united with the first, when the context 


(6. g. in 1 Cor. xv. 3 it would be inad- 
missible), and nature of the argument 
seem to require it, though probably never 
(Winer Gr. § 48.1, p. 342) the second 
exclusively : see Magee, Atonement, No. 
80, Vol. τ. p. 245 sq., and Usteri, Lehrb, 
m1. 1, p. 115 sq., where the meaning of 
the prep. is briefly discussed, 

ὅτι γέγραπται) ‘forasmuch as it is 
written ;’ parenthetical confirmation of 
the assertion involved in the preceding 
participial clause, yevdu. x. 7. A. The 
passage in Deut. (ch, xxi. 23) here ad- 
duced does not allude to crucifying, but 
to exposure after death on stakes or 
crosses (Josh. x. 26), but is fully per- 
tinent as specifying the ‘ignominious 
particularity to which the legal curse 
belonged,’ and which our Redeemer 
by hanging dead on the cross formally 
fulfilled ; see esp. Pearson, Creed, Art. 
tv. Vol. 1. p. 248 sq. (Burt.). It is in- 
teresting to notice that the dead body 
was not hanged by the neck, but by the 
hands, and not on a tree, but on a piece 
of wood (‘non ex arbore sed ligno,’ 
Dassov.) ; see the treatise of Dassovius 
in Thesaur. Theolog.-Philol. Vol. τι. p. 
614, Jahn, Archeol, § 258, and Bahr, 
Stud, τι, Krit. for 1849, p. 924 sq. 

The reading of Rec., γέγραπται γάρ, has 
only the support of D®°EJK; mss, ; 
Syr. (both) Copt., al., and bears every 
appearance of a confirmation to the 
more usual mode of citation, ver. 10. 

14. ἵνα εἰς τὰ ἔϑνη) ‘in order 
that unto the Gentiles :’ divine purpose 
involved in the ἐξηγόρασεν ἐκ τῆς κατάρας 
κι τι A. The first purpose was the ran- 
som of the Jews from the curse; the 
second, which was involved in the first 
(ὅτι ἡ σωτηρία ἐκ τῶν ᾿Ιουδαίων ἐστί, 
John iv. 22), was the extension of Abra- 
ham’s blessing to the Gentiles, but that, 


te 


παν. IIL 14, 15. 


GALATIANS. 


wi 
io 


an? a an 
εὐλογία τοῦ ᾿Αβραὰμ γένηται ἐν Χριστῷ ᾿Ιησοῦ, ἵνα τὴν ἐπαγγε- 
λίαν τοῦ Πνεύματος λάβωμεν διὰ τῆς πίστεως. 


Even the customs of men 
must show that the prom- 


1 Adedgoi, κατὰ avSpwrrov eyo" ὅμως 


ise of God to Abraham cannot be annulled by the law which was so long afterwards. 


not through the law but in Jesus Christ. 
Els with accus. is here neither simply 
identical with dat. (comp. Winer, Gr. 
§ 31. 5, p. 191), nor in its more lax 
sense of ‘in reference to’ (Piele; comp. 
Bern. Synt. v. 11, p. 219), but retains 
its proper Jucal meaning, with refer- 
ence to the metaphorical arrival of the 
εὐλογία ; see Winer, Gr. § 49. a, p. 353. 
ἡ εὐλογία τοῦ ᾿᾽Αβρ.] ‘the blessing 
of Abraham,’ scil. the blessing announced 
to and vouchsafed to Abraham (ver. 8), 
ἡ εὐλογία ἡ ἐκ πίστεως, Theoph.; the 
gen, being the gen. οὐγοοέξ ; comp. Rom. 
xy. 8, τὰς ἐπαγγελίας τῶν πατέρων, and 
see Winer, Gr. § 80. 1. p. 167 sq. 
Kriiger, Sprachl. § 47.7, 1 sq. 

ἐν Χριστῷ Ἰησ.] ‘in Christ Jesus,’ 
‘in Christo Jesu,’ Vulg., Clarom., Copt., 
Arm.; not ‘propter,’ Aith., or for διά, 
Grot. (comp. Chrys.), as this instru- 
mental use of ἐν with persons, though 
found in a few passages (comp. Matth. 
ix. 34, ἐν Τῷ ἄρχοντι, --- he was the 
causa efficiens), is here certainly not 
necessary. It was ‘in Christ,’ in the 
knowledge of Him and in His death, 
that the Gentiles received the blessing. 
ἵνα τὴν KT. A.J] ‘im order that we 
might receive; second statement of 
purpose, not subordinated to, but co- 
ordinate with the preceding one. Meyer 
cites as instances of a similar parallel- 
ism of ἵνα, Rom. vii. 13, 2 Cor. ix. 3, 
Eph. vi. 19. The Apostle advances 
with his subject, till at last under AdBw- 
μεν he includes all; ‘os, omnium gen- 
tium homines, sive Judi, sive Barbari.’ 
τὴν ἐπαγγελίαν τοῦ ΠπΠνεύματοϑϑ) 
‘the promise of the Spirit ;’ not merely 
τὸ ἐπαγγελϑὲν Πνεῦμα (Fritz. Rom. vi. 
4, Vol. τ. p. 368), but ‘the realization 


of the promise of the Spirit,’ ἐπαγγ. 
being taken in a partially concrete sense 5 
comp. Luke xxiv. 49, Heb. x. 36, and 
see Winer, Gr. § 34. 8, p. 211. Gram- 
matically considered, τοῦ Πνεύμ. may 
be a gen. subjecti, sc. “ promissionem a 
Spiritu profectam,’ or a gen. objecti, as 
above. Doctrinally considered, how- 
ever, the latter is distinctly to be pre- 
ferred; the Spirit being usually’ repre- 
sented by the Apostle as not so much 
the source, as the pledge of the fulfil- 
ment of the promise; see Usteri, Lehrb. 
11. 1, 2, p. 174 note. After a won- 
drous chain of arguments, expressed 
with equal force, brevity, and profund- 
ity, the Apostle comes back to the sub- 
ject of ver.2; the gift of the Holy 
Ghost came through faith in Jesus 
Christ. 

15: ἀδελφοὶ x. 7. λ.] Proof that the 
promise was not abrogated by the law : 
οὕτω δείξας τὴν πίστιν πρεσβυτέραν τοῦ 
νόμου. διδάσκει πάλιν ὥς ὁ νόμος ἐμποδών 
οὐ δύναται γενέσϑαι ταῖς Θεοῦ ἐπαγγελί- 
ais, Lheod. 
‘after the manner of men;’ ἐξ avSpwrt- 


κατὰ avspwtor| 


νων "παραδειγμάτων, Chrys., avSpwmivors 
πράγμασι κέχρημαι, Theod.; see notes, 
ch. i. 11. With this expression the 
Apostle here introduces an argument 
which rests on mere human analogies, 
and which he uses as men might (‘ tan- 
quam inter homines,’ Syr.), one to 
another: ‘affero exemplum ex hominum 
vita depromptum,’ Fritz. Rem. ili. 5, 
Vol. 1. 160, — where the various mean- 
ings of this formula will be found briefly 
noticed. ὅμως avapamov 
κι T. A.] ‘though it be but a man’s cove- 
nant, yet when confirmed,’ ete. : logically 
inexact, but not idiomatically uncommon 


76 * 


GALATIANS. 


Cuapr. IIL. 15, 16. 


ἀνδρώπου κεκυρωμένην διαδήκην οὐδεὶς dete? ἢ ἐπιδιατάσσεται. 
"ὁ τῷ δὲ ᾿Αβραὰμ ἐῤῥέδησαν αἱ ἐπαγγελίαι, καὶ τῷ σπέρματι 


transposition of ὅμως, Which, as the sense 
shows, really belongs to οὐδείς. Both 
ὅμως and other adverbs (e. g. ἀεί, moAAd- 
«ts, ἔτι), are occasionally thus, as it 
were, attracted out of their logical or- 
der, when the meaning is otherwise 
distinct ; see Winer, Gr. § 61. 4, p. 488, 
and Ellendt, Lex. Soph. s. v. ὅμως, who 
observes that this transposition is most 
frequently found with participles; ‘ ὅμως 
cum participio ita componitur, ut inclu- 
sum protasi tamen ad apodosin pertineat,’ 
Vol. τι. p. 318: compare Plato, Phedo, 
91 ο. φοβεῖται μὴ ἡ ψυχὴ ὅμως καὶ ϑειότε- 
ρον καὶ κάλλιον ὃν τοῦ σώματος προαπολ- 
λύηται, and see Stalbaum, zn loc. 
διαδήκην)] ‘a covenant.’ It may be 
true, doctrinally considered, that it is 
not of much moment whether dia3. be 
interpreted ‘ contractum an testamentum’ 
(Calv.); considered however exegeti- 
cally, it is obvious that (@) the order of 
the words, and (δ) the comparison be- 
tween the διαϑήκη Of man and the δια- 
ϑήκη of God (ver. 17), tacitly instituted 
by the emphatic position of ἀνθρώπου 
(sing. to make the antithesis more ap- 
parent), both require exclusively the 
former meaning; so Auth. (kidan), and 
appy- Theoph. διαϑήκην καὶ συμφωνίαν : 
the other Vv. either adopt διαϑήκη (Syr., 
Copt.), or are ambiguous. A paper on 
the uses of this word in the N. Τὶ will 
be found in the Classical Museum, Vol. 
vit. p. 299; see also Bagge in loc, 
ἐπιδιατάσσεται) ‘adds new condi- 
tions,’ ‘superordinat,’ Vulg., Clarom., 
‘novas addit constitutiones,’ Bretsch. 
Lez. s. v., or, in effect, as it is neatly 
paraphrased by Herm., ‘additamentis 
vitiat ; comp. Joseph. Antig. xvu. 9, 4, 
and esp. Bell. Jud. τι. 2. 3, ἀξιῶν τῆς 
ἐπιδιαϑήκης τὴν διαδήκην εἶναι κυριωτέ- 


ραν. 


16. τῷ δὲ ᾿Αβραὰμ]) ‘Now to Abra- 
ham ;’ parenthetical argument designed 
to make the application of this particu- 
lar example to the general case perfectly 
distinct, and to obviate every misappre- 
hension. The Apostle seems to say; 
‘this, however, is not a case merely of a 
διαϑήκη, but of an ἐπαγγελία, ---- yea, of 
ἐπαγγελίαι; nor was it made merely to 
a man Abraham (43. 6ia3.), but to 
Christ. According to the usual inter- 
pretation, δὲ introduces the prop. minor 
of a syllogism, which is interrupted by 
the parenthetical comment οὐ λέγει... 
Χριστός, but resumed in ver. 17, ‘ atqui 
Abraamo et semini,’ etc., Herm. To 
this, however, the objection of Meyer 
seems very just, that in that case St. 
Paul would have undoubtedly given a 
greater logical prominence to the divine 
nature of the promises to Abraham by 
some such term as Θεὸς δὲ τῷ ’ABp. 
k. τ᾿ A.; see also Alf. in loc. αἱ 
ἐπαγγελία ι ‘the promises ;" plural, 
as being several times repeated (Est.), 
and couched in different forms of ex- 
pression; comp, Gen. xiii. 15, xv. 18, 
xvii. 8, xxvi. 4, xxviii. 14. They in- 
volved, as Bengel well observes, not only 
earthly but heavenly blessings, ‘ terra 
Canaan et mundi, et divinorum bonorum 
omnium. The latter were more dis- 
tinctly future, the former paulo-post- 
future. On the exact spiritual nature 
of these promises, see Hengstenberg, 
Christol. Vol. 1. p. 38 (Clark). 

The so-called Ionic form ἐῤῥέϑησαν has 
the support of the best uncial MSS., 
and is adopted by most of the recent 
editors; see Lobeck, Phryn. p. 447. 

kal τῷ σπέρματι αὐτοῦ) ‘and to 
his seed;’ emphatic, as pointing to 
Christ, and forming as it were the ful- 
crum of the argument which follows, 


Cuap. III. 16. 


> fol > / 
αὐτοῦ. οὐ δλέγει 


GALATIANS. 


Καὶ τοῖς σπέρμασιν, 


W 


ὡς ἐπὶ πολλῶν, 


GN ὡς ἐφ᾽ ἑνός Καὶ τῷ σπέρματί σου, ὅς ἐστιν Χριστός. 


The passages of Scripture referred to are 
here appy. Gen. xiii. 15, and xvii. 8, 
but not Gen. xxii. 18; so Iren. v. 32, 
Origen on Rom. iv. Vol. v. p. 276 (ed. 
Lomm.). We may here pause to 
make a brief remark on the great free- 
dom with which so many commentators 
have allowed themselves to characterize 
St. Paul’s argument as either artificial 
(«Schulkunst,’ Ewald) or Rabbinical 
(Mey. ; comp. Surenhus. BiBA. Καταλλ. 
p- 84), or, as Baur, Apost. Paul. p. 665, 
has even ventured to assert, ‘ plainly 
arbitrary and incorrect.’ It may be true 
that similar arguments occur in Rab- 
binical writers (Schoettg. Hor. Vol. 1. 
p. 736); it may be true that σπέρμα 
(like 7) is a collective noun, and that 
when the plural is used, as in Dan. i. 
12, ‘grains of seed’ are implied. All 
this may be so, — nevertheless, we have 
here an interpretation which the Apos- 
tle, writing under the illumirfation of 
the Holy Ghost has deliberately pro- 
pounded, and which, therefore (whatever 
difficulties may at first appear in it), is 
profoundly and indisputably true. We 
hold, therefore, that there is as certainly 
a mystical meaning in the use of yy, in 
Gen. xiii. 15, xvii. 8, as there is an ar- 
gument for the resurrection in Exod. 
iii. 6, though in neither case was the 
writer necessarily aware of it. As yf 
in its simple meaning generally (except 
Gen, iv. 25,1 Sam.i. 11) denotes not 
the mere progeny of a man, but his 
‘posterity viewed as one organically-con- 
nected whole; so here in its mystical 
meaning it denotes not merely the spir- 
itual posterity of Abraham, but Him in 
whom that posterity is all organically 
united, the πλήρωμα, the κεφαλή, even 
Christ. This St. Paul endeavors faintly 


to convey to his Greek readers by the 
use of σπέρμα and σπέρματα : see Olsh. 
and Windischm. in loc., both of whom 
may be consulted with profit. 

οὐ λέγει ‘He saith not ;’ not ἣ γραφή 
(Bos, Ellips, p. 54), as in Rom, xv. 10, 
— where this subst. is supplied from 
γέγραπται, ver. 9,—or τὸ πνεῦμα (Riick., 
Winer, Gr. § 39. 1), which appears ar- 
bitrary, but the natural subject ὁ Θεός, 
as in Eph. iv. 8, v. 14, and (φησὶ) 1 Cor. 
vi. 16, Heb. viii. 5. So appy. Syr., 


which here inserts @X, [illi] after λέγει. 
ὡς ἐπὶ πολλῶν] ‘as (speaking) of 
many,’ Apparently a solitary instance 
in the N. T. of this meaning of ἐπὶ with 
gen. after verbs ‘dicendi,’ etc. (2 Cor. 
vii. 14 [Riick.], is not in point, as ἐπὶ 
Τίτου is there ‘coram Tito’), though not 
uncommon in classical Greek ; compare 
Plato, Charm. 155 D, ἐπὶ τοῦ καλοῦ λέ- 
yov παιδός, and ib. Gorg. 453 Ἐ, πάλιν 
δ᾽ εἰ ἐπὶ τῶν αὐτῶν τεχνῶν λέγομεν. In 
this use of ἐπί, a trace of the local mean- 
ing (superposition, Donalds. Gr. ὁ 483) 
may be distinctly perceived, the gen. 
representing as it were the substratum 
on which the action rests; comp. John 
vi. 2; and see Bernhardy, Synt. v. 28, 
p- 248, Winer, Gr. § 47. g, p. 335, and 
for a comprehensive notice of this prep., 
Wittmann, de Naturd ete. ἐπί (Schweinf. 
1846). ὅς ἐστιν Χριστός) ᾽ 
‘Christ (Jesus),’ not Christ and his 
Church, as Hammond zn Joc.: this ap- 
pears evident from the emphasis which 
St. Paul lays on the use of the singu- 
lar; σπέρμα δὲ αὐτοῦ κατὰ σάρκα ἐστὶν ὃ 
Χριστός, Chrys. Some useful remarks 
on this passage will be found in the 
Theol, Critic, No. rv. p. 494 sq. 


GALATIANS. 


78 Cuar. ΠῚ. 17. 


" τοῦτο δὲ λέγω: διαϑδήκην προκεκυρωμένην ὑπὸ τοῦ Θεοῦ [εἰς 
Χριστὸν] ὁ μετὰ τετρακύσια καὶ τριάκοντα ἔτη γεγονὼς νόμος οὐκ 


17. εἰς Χριστόν] ‘ for Christ,’ i. e., to be fulfilled in Christ : not ‘ usque δᾶ tem- 
pora Christi,’ or ‘in reference to Christ’ (Peile), but as in ver. 24. These words 
are omitted by ABC; 17. 23". 0755. 80; Vulg., Copt., Ath. (both); Cyr. (2), 
Dam.; Jerome, Aug. (often), Pel., Bed. (Lachm., Tisch., Mey.),— and it must 
be fairly owned have some appearance of being a gloss, still the authority for the 
insertion, — viz, DEFGJK; most mss.; Syr. (both), Clarom., Arm. [correct 
Griesb.|; Chrys., Theod., Theoph., (Ecum. ( Rec., Scholz), is so strong that we 
seem justified in an insertion in brackets. See Bagge in loc, (p. 95), who has 


argued with ability in favor of the Received Text. 


17. τοῦτο δὲ λέγω] ‘This, how- 
ever, I say,’ ‘hoc autem dico,’ Vulg., 
Clarom. Instead of using the collective 
οὖν, which might obscure the exact posi- 
tion which ver. 16 holds in the argument, 
St. Paul uses the explanatory formula 
τοῦτο δὲ λέγω. The δὲ thus serves to re- 
sume the argument (σαφηνείας χάριν ava- 
λαμβάνει τὸν λόγον, CEcum.) after the 
short digression, κατ᾽ avdp. λέγω — τοῦτο 
δὲ λέγω, and also to mark the application 
of the particular case to the general prin- 
ciple. ὁ μετὰ τετρακόσια 
κι τ. A.] ‘which came (so long a time as) 
four hundred and thirty years after- 
wards ;’ μετὰ πλεῖστον χρόνον, Theod, 
The chronological difficulty involved in 
this passage, when compared with Gen. 
xv. 13, Exod. xii. 40, and Acts vii. 6, can 
only be briefly noticed. Here the period 
from the promise to the exodus is stated 
to be 430 years; but in Exod. J. ὁ. the 
same period, and in Gen. and Acts J. ὁ. 
the round number 400 is assigned to the 
sojourn in Egypt alone. The ancient 
mode of explanation seems perfectly sat- 
isfactory, —viz., that the 430 years in- 
clude the sojourn in Canaan (about 215 
years) as well as that in Egypt ; the whole 
period of abode ἐν γῇ οὐκ ἰδίᾳ (Gen. xv. 
13); comp. August. Quest. in Heptat. τι, 
47 (Vol. 11. p. 611, Migne), Usher, Chro- 
nol, Sacr. ch, 8. This is confirmed by the 
addition of the words καὶ ἐν γῇ Χαναάν 


(Exod. 2, c.) in the LXX, and Samar, 
Pent.: see Petav. Rat. Temp. u. Book 
2,4, Vol. u. p. 71, Hales, Chron. Vol. 
mu. p. 168 (ed. 1811). It may be ob- 
served that the records of the family 
of Levi appear to render so long a so- 
journ in Egypt as 430 years impossible. 
Amram, grandson of Leyi, marries his 
father’s sister Jochebed (Exod. vi. 20; 
comp. Exod. ii. 1, Numb. xxvi. 49). 
Now, as it appears probable by a com- 
parison of dates that Levi was born 
when Jacob was about 87, Levi would 
have been 43 when he came into Egypt ; 
there he lives 94 years (Exod. vi. 16). 
Assuming, then, even that Jochebed was 
born in the last year of Levi’s life, she 
must at least have been 256 years old 
when Moses was born, if the sojourn in 
Egypt be 430 years: see Windischm. in 
loc. The transposition ἔτη τετρακ. 
κι τ᾿ A. (Rec.) has against it the author- 
ity of all the uncial MSS. except J K, 
and is certainly to be rejected. 

eis τὸ καταργῆσαι x.7.A,] ‘that 
it should render the promise of none 
effect,’ ad evacuandam promissionem,’ 
Vulg., Clarom. (compare A®th., Syr.- 
Philox) ; εἰς τὸ with the infinitive 
here retaining its usual primary force 
of object or intention: τὸ καταργΎ. Wus 
the object aimed at by the invalida- 
tion. It may be remarked that as the 
prep. alone may point to consequence as 


Cnap. III. 18, 19. 


GALATIANS. 


79 


> a 4 na 
ἀκυροῖ, εἰς TO καταργῆσαι τὴν ἐπωγγελίαν. ™ εἰ yap ἐκ νόμου ἡ 
κληρονομία, οὐκέτι ἐξ ἐπαγγελίας: τῷ δὲ ᾿Αβραὰμ δι’ ἐπαγγελίας 


, ε ἢ 
κεχάρισται ὁ Θεός. 
The law was to bring the 
conviction of sin (positive 


© Ti οὖν 6 νόμος; τῶν παραβάσεων 


answer): and was not against {116 promises of God (negative answer), to which it was a preparative institu- 


tien. 


well as intention (see exx. in Rost. u. 
Palm, Lex. 8. v. ἐπὶ v. 1), we must not 
abruptly deny what is termed the ‘ec- 
batic’ force of εἰς τό : still usage seems 
to show that in St. Paul’s Epp. the final 
eis τὸ so much predominates (opp. to 
Jelf, Gr. § 625, 3. a), that even in pas- 
sages like 2 Cor. viii. 6, we must not 
conceive all idea of purpose wholly ob- 
literated ; compare Winer, Gr. § 44. 6, 
p- 294 sq., and see notes on 1 Thess. ii. 
12. 

18. εἰ yap ἐκ νόμου] Confirm- 
atory expansion of the preceding words ; 
‘I say advisedly, εἰς τὸ καταργ. k. τ. A. 5 
for if the inheritance be of the law, the 
promise must plainly be reduced to in- 
operativeness and invalidity ; see Theoph. 
in loc, The prep. ἐκ here preserves its 
primary meaning of ortgin under the 
slight modification of result or conse- 
quence ; sce notes on ch. ii. 16. 

h κληρονομία] ‘the inheritance ;’ 
here used by the Apostle in its higher 
meaning to denote that inheritance of 
the blessings of the Messiah’s kingdom, 
—the inheritance of the heavenly Ca- 
naan, which was typified by the lower 
and primary meaning, the inheritance 
of the earthly Canaan; comp. Acts vii. 
5, Heb. xi. 4, and see Brown p. 147. 

οὐκέτι ἐξ ἐπαγγελία] ‘it ts no 
more of promise ;’ the latter supposition 
is excluded by the former ; comp. Rom, 
vii. 20, xi. 6, and see Winer, Gr. § 66. 
10, p. 545. Οὐκέτι is thus used in its 
simple /ogical sense without any tempo- 
ral reference. δι᾽ 
Atas| ‘by means of promise ; 
the form of a promise’ (Peile, Riick.), 


ἐπαγγε- 
ἢ not ‘in 


nor as uniting with κεχάρ. as a mere 
equivalent to ἐπηγγείλατο (Aath., both), 
but simply and plainly ‘per promis- 
sionem,’ Beza, ‘by virtue and by means 
of promise.’ The enjoyment of the in- 
heritance depended on no conditions, 
came through no other medium, save 
that of promise, κεχάρισται) 
‘hath freely given tt, ‘gratis dedit,’ 
Copt.; ‘notanda est emphasis in voce 
kex. αι a χάρις deducitur, adeoque a 
Beza (?) recte vertitur gratificatus est, 
confer Rom. iv. 13, 14, 15,’ Bull, Harm. 
Ap. τι. 5.5. Kexap. may be translated 
intransitively, ‘Abrahamo grata fecit 
Deus’ (Schott, Olsh., Bretsch.) ; but as 
the verb is nearly always used transi- 
tively in the N. T., and as logical per- 
spicuity requires that the subject of the 
first member of the conditional syllo- 
gism (Beng.) should be supplied in the 
second, it appears most natural to tacitly 
supply κληρονομίαν as the obvious object- 
accusative. With the present use of the 
perf., implying the duration of the χάρις, 
contrast Phil. ii. 9, ἐχαρίσατο αὐτῷ ὄνομα, 
where the action is represented as a 
simple historical fact. 

19. τί οὖν ὃ νόμος] “ What then 
is the law,’ i. e. ‘what is the meaning, 
the object of the law?’ Answer to the 
not unnatural objection, — that the Law 
must according to the Apostle’s reason- 
ing, be deemed a useless institution 
(περιττῶς ἐτέϑη, Theod.), — by a state- 
ment of its real use, office, characteris- 
tics, and relation to the covenant of 
grace: ἵνα μή τις νομίσῃ περιττὸν τὸν 
νόμον, καὶ τοῦτο διορϑοῦται τὸ μέρος, δεικ- 
vos ὅτι οὐκ εἰκῆ, ἀλλὰ πανὺ χρησίμως 


80 


χάριν προσετέδη, ἄχρις οὗ 


ἐδόϑη, Chrys. Ti is not for διὰ τί 
(Schott, Brown), but is the idiomatic 
neuter expressive of the abstract nature, 
etc., of the subject; see Bernhardy, 
Synt. vu. 4, p. 336, and comp. Madvig, 
Synt. § 97, note. Meyer cites 1 Cor. 
iii. 5, τί οὖν ἐστιν ᾿Απολλώς, but the 
MSS. evidence [CDEFGJ opp. to AB] 
seems there fairly in favor of τίς. 

τῶν παραβάσεων χάριν ‘on ac- 
count of, ‘because of, the transgres- 
sions,’ ‘propter transgressiones,’ Vulg., 


> 
1 Holes Vise [propter trans- 
gressionem} Syr., Copt. (ethbe), and 
appy- Arm. (vasn),—scil. to manifest, 
awaken a conviction of, and give as it 
were a distinctive existence to the trans- 
gressions of it (which existed but were 
not properly recognized as such), whether 
previous or subsequent to its introduc- 
tion; comp. Rom. v. 13, ἄχρι yap νόμου 
ἁμαρτία ἣν ἐν κόσμῳ, the more generic 
ἁμαρτία being there used, as sin is not 
contemplated (as here) specially in the 
light of a transgression of a fixed or- 
dinance. Owing to the various shades 
of meaning that have been assigned to 
χάριν, the exact significance of these 
words is somewhat debatable. Of the 
many interpretations that have been 
proposed, three deserve consideration, 
(a) ‘ad coercendas transgressiones ;’ as 
Chrys. (ἀντὶ χαλινοῦ ὁ νόμος), Theoph. 
(cum., Jerome, and most of the older 
expositors : (8) ‘transgressionum gratia,’ 
scil. to call them forth, to multiply them, 


and, as it were, bring them to a head,. 


Rom. v. 20, vii. 7; so appy. Clarom., 
‘factorum (?) gratid,’ very distinctly 
4Eth. (both), ‘ut multiplicarent pec- 
cata,’ and some modern expositors, 
Meyer, Alf., al.: (γ) ‘¢transgressionum 
causa,’ i, 6. ‘ut transgressiones palam 
faceret, eoque modo homines cogeret ad 
agnitionem sui reatus,’ Caly.; Rom, iii. 


GALATIANS. 


Cuyp. 11. 19. 


ἔλϑῃ τὸ σπέρμα ᾧ ἐπήγ’ 


20; so appy. Vulg., Syr., Copt., Arm., 
Ang., Beza, Winer (appy.), and also in 
part Hofmann (Schriftb. Vol. m. 2, p. 
48) who objects both to (a) and the ex- 
treme view of (8). Of these in- 
terpretations we must, in spite of the 
authority of the Greek commentators, 
plainly reject (a) on lexical grounds, as 
no satisfactory exx. (Soph. Gd. Col. 
443 [see Herm.] is not to the point, nor 
1 John iii. 12, nor even Clem. Hom. xt. 
16, τῶν παραπτωμάτων χάριν ἡ τιμωρία 
ἕπεται) have as yet been adduced of 
such a practically reversed meaning of 
χάριν. The second (β) is more plausi- 
ble, but still open to the grave objection, 
that in a comparatively undogmatical 
passage it ascribes a purpose directly to 
God (contrast Rom. v. 20, νόμος παρεισ- 
ἤλϑεν ἵνα κ. τ. A.), Which would have 
certainly needed a fuller explanation. 
We may retain, therefore, with some 
confidence (y), which is both lexically 
defensible (see below), and yields a good 
and pertinent sense. The office of the 
law was to make transgressions palpable, 
to awaken a conviction of sin in the 
heart (τὸ πεῖσαι εἰδέναι τὰ οἰκεῖα ἁμαρτή- 
ματα, Chrys.), and make man feel his 
need of a Saviour. It was thus also 
necessarily temporary (ἄχρις οὗ K. τ. A.), 
for when the Seed did come, higher 
influences began to work within. 

It only remains briefly to answer the 
lexical objection of Meyer, by stating 
that χάριν (esp. in later writers) does 
not always mean ‘in gratiam,’ but in- 
cludes all shades of meaning, from in 
gratiam to causé and propter, just as 
those of ἕνεκα range from causa to quod 
attinet ad; see Bernh. Synt. v. 16, p. 
233, Ellendt, Lex. Soph. s.v. χάριν, and 
comp. exx, in Ast, Lex. Plat, and Rost. 
u. Palm, Lez. 8. v. A discussion 
of this passage and the general scope of 
the law will be found in Petav. de 


Cuap. III. 19. 


γέλται, διαταγεὶς δι᾿ 
Predest. x. 25.1, Vol. 1. p. 461; com- 
pare also Bull, Exam. Cens. xix. 6, and 
more recently Baur, Apost, Pau. m1. 5, 
Ῥ. 581 sq., but observe that all these 
writers adopt the negative meaning of 
χάριν. προσετέ ὃ ἡ] ‘was su- 
peradded,’ ‘super-addita est,’ Herm.; 
it was, however, as Meyer observes, no 
ἐπιδιαϑήκη, but a totally fresh institu- 
tion. The reason is given by Gicum., 
ἵνα δείξῃ τὸν νόμον μὴ ὄντα πρωτότυπον 
The 
present reading is supported by ABCDs 
EJK; most mss.; Theod. (2), Dam., 
Theoph., G&cum., and is distinctly to be 
preferred to ἐτέϑη (Ree.), which has 
both less external authority [DIFG; 
5 mss. ( Vulg.,-Clarom., appy., — but in 
such cases Vy. can hardly be cited) 
Clem., Orig., Euseb.], and also seems to 
have been a very natural substitution for 
a more difficult word. ἄχρις 
οὗ ἔλχλϑῃ] ‘until the seed shall have 
come ;’ ‘terminus ad quem’ of the 
duration of the newly introduced in- 
stitution (Mey.), involving the obvious 


ὥσπερ af ἐπαγγελίαι εἰσίν. 


query, τί περαιτέρω καὶ παρὰ καιρὸν αὐτὸν 
ἕλκεις, Chrys. This use of the sub- 
junct. after an aor. in temporal sen- 
tences, can be fully defended on the 
recognized principle, that the past is 
contemplated by the writer as a present, 
from which, as it were, he is taking his 
survey of what would be then future, 
though now past; see exx. in Winer, 
Gr. § 41. 1, p. 257 sq., comp. Schmalf, 
Synt. § 128. 2, Klotz. Devar, Vol. 1. 
p- 618. It must, however, be applied 
with caution both in the N, T. and in 
later Greek, owing to the gradual dis- 
use of the opt. and the tendency of the 
subj. to take its place. Meyer calls at- 
tention to the omission of ἂν as evincing 
the idea in St. Paul’s of ~all 
absence of obstacles; see Herm. de 
Partic. ἄν; τι. 9, p. 110, Klotz, Devar. 
11 


mind 


GALATIANS. 


ἀγγέλων, 


81 


ἐν χειρὶ μεσίτου. 
Vol. π᾿. p. 568, Schmalf. Syné. § 121. 

ᾧ ἐπήγγελται] ‘to whom the prom- 
tse has been made ;’ περὶ Χριστοῦ λέγων, 
Chrys. ; comp. ver. 16, ἐῤῥέϑησαν ----τῷ 
σπέρματι. It does not seem desirable 
to destroy the parallelism of these two . 
clauses by translating ἐπήγ.» sc. ὁ Θεός, 
actively. διαταγεί:5] ‘ordained ;’ 
not ‘promulgated,’ Ust., Winer, but 
simply ‘ordinata,’ Vulg., Copt., ‘dis- 
posita,’ Clarom.; see Philo, Op. Mund. 
1. 1, διατεταγμένων ὑπὸ τῶν νομοϑετῶν, 
and comp. Hesiod, Op. 274, νόμον διέ- 
tate Κρονίων. where one Scholiast (Pro- 
clus) paraphrases it by the simple verb. 
The participial clause serves to add — 
accessory details and distinctions to 
mpogeT., and is not prior to, but con- 
temporancous with the action described 
by the finite verb; comp. Col. ii. 15, 
and see notes im Joc. On the union of 
the part. with the finite verb. see the 
brief but pertinent remarks of Bern- 
hardy, Synt. x. 9, p. 383, and the more 
elaborate notice of Schmalfeld, Synt. § 
205 sq. It would certainly seem that, 
esp. in later Greek writers, the part. is 
often associated with the finite verb, 
where two verbs united with a copula 
would have seemed more natural and. 
even more intelligible; see the exx. im 
Herm. Viger, No. 224. On the best 
mode of translating these sort of partici- 
ples, see notes on Phil. ii. 30 ( Transl.) 

δ ἀγγέλω ν] ‘through angels, per 


angelos,’ Vulg., Clarom., Ἰ5211:0 pS) 
w 4 4 


Jin manu angelorum] Syr., scil. ἀγγέλων" 
ὑπουργούντων, Theod,: third character- 
istic of the law (see next note) serving. 
to show the distinction, in point of man- 
ner and circumstance, between. its en- 
actment and the giving of the Promise : 
‘per angelos, in manu mediatoris, du- 
pliciter mediate,’ Beng. ; comp. Baur, 


Paulus, p. 582. There is thus no reason. 


82 


whatever for modifying this meaning 
of διά; it points simply and plainly to 
the media and intervenient actors, by 
whose ministry the law was enacted; 
see Joseph. Antig. xv. 5, 3, ἡμῶν τὰ κάλ- 
λιστα τῶν δογμάτων Kal Ta ὁσιώτατα τῶν 
ἐν τοῖς νόμοις δ᾽ ἀγγέλων παρὰ τοῦ 

Θεοῦ μαϑόντων, Deut. xxxiii. 2 (LXX), 

and see Winer, Gr. § 47. 1, p. 339, note. 
ἐν χειρὶ μεσίτου] ‘in the hand 

of a mediator,’ ‘in manu mediatoris,’ 

Syr., Vulg., Clarom., Copt., Arm. : 
fourth and most important distinction 
(see below) between the law and the 

_ Promise, and to which the argument of 
ver. 20 specially refers. The ἐν is not 
instrumental ‘by the hand,’ Mey. (on 
the ground that Moses received the law 
from God, and gave it to the people; 
comp. Baur, Apost. Paul. p. 583), but, 
as the use of the singular, and the Ara- 
maic idiom both suggest, combines with 
χειρὶ as = 722, scil. ‘ ministerio (media- 
toris) ;’ τῇ τούτου 'ϑέσει Μωυσέως διακο- 
νοῦντος, Vheodoret ; see 2 Chron, xxxiii. 
8, Josh. xiv. 2, Wisdom xi. 1. 

“That Moses is the mediator here referred 
to (Deut. v. 5), seems now so generally 
admitted, that we may reasonably won- 

«der how the early expositors (Basil and 
‘Theodoret are exceptions) could have so 
generally coincided in the perplexing 
view of Origen (Vol. v. p. 273, ed. 
Lomm.), that the μεσίτης here men- 
tioned was Christ. Great difference of 
opinion, however, exists as to St. Paul’s 
object in recounting these details. If 
it was to prove the dowliness of the law, 
such a recital would in several parts 
rather seem to convey the contrary. If 
it was to show the glorious nature 
(Mey.), such an object would appear 
seriously at variance with the context. 
The more natural view is, that it was 
to mark the fundamental differences be- 
‘tween the law and the Gospel, and 


GALATIANS. 


Cuar. IIL. 19, 20, 


ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ Θεὸς εἷς ἐστίν. 


thence, as a natural result of the contrast, 
the transitory and provisional nature of 
the former. The law was an institution 
(1), τῶν παραβάσεων χάριν, restricted 
and conditioned; (2), ἄχρις οὗ κ. τ. A., 
temporary and provisional ; (3), διαταγείς 
δι᾽ ἀγγέλων mediately (not immediately) 
given by God; (4) ἐν χειρὶ μεσ., medi- 
ately (but not immediately) received 
from God: see Olsh. and Windischm. in 
loc. 

20. ὁ δὲ μεσίτη5] ‘Now every 
mediator,’ or, according to our English 
idiom, ‘a mediator ;’ the δὲ being ¢ransi- 
tional (μεταβατικόν, see notes on ch. iii. 
8), and the article referring, not to the 
mediator previously mentioned, ‘this 
mediator’ (Brown), but to the generic 
idea of a mediator; “ articulus definit 
indefinita, idque duobus modis, aut de- 
signando certo de multis, aut que multa 
sunt, cunctis in unum colligendis,’ Herm. 
Iph. Aul. p. xv. (Pref.); see Winer, Gr. 
δ 18. 15.9297. ἑνὸς οὐκ ἔσ- 
τιν] ‘appertains not unto one,’ ‘does 
not belong to any single one, — any one 
who stands isolated and by himself, but 
implies two parties ;’ so Copt. and Arm., 
both of which throw that slight em- 
phasis on the évos, which the Greek 
seems both to require and suggest; con- 
trast Hofmann, Schrifth. Vol. τι. 2, p. 
48, who, appy. without any just ground, 
asserts the contrary. This idea of sin- 
gleness and isolation is really our only 
clew. With regard to this and the 
remaining words it is necessary to pre- 
mise that all idea of the verse being a 
gloss (Michaelis, Liicke, Stud. u. Krit. 
for 1828, p. 83 sq.) must be summarily 
dismissed, as there is no variation found 
in the MSS. or mss., either in the words 
or their order. ὁ δὲ Θεὸς εἷς 
ἐστίν) ‘but Gop is one;’ «Gop (not 
without slight emphasis, comp. ver. 21), 
the direct and personal giver of the 


παρ. IIT. 20. 


Promise, does stand single and isolated, 
—dealt singly with Abraham (τῷ δὲ 
"ABp. δι ἐπαγγελίας κεχάρισται ὁ Θεός, 
ver. 18), — and, by consequence, is (in 
the promise) mediatorless ;’ prop. minor 
of a syllogism, of which the conclusion, 
being obvious, is omitted; see below. 
Out of the mass of interpretations of 
this terse sentence (said positively to 
exceed 400), Schleiermacher, Winer, 
and Meyer best deserve attention. A 
brief notice of these will serve to illus- 
trate the precise nature of the difficul- 
ties. In the first part of the verse all 
are agreed; ‘now every mediator in- 
volves the idea of more than one:’ in 
the concluding clause they thus differ. 
(1) Schleiermacher, adopted by Usteri, 
Lehrb. τι. 1. 2, p. 179; “but God is 
one’ — in reference to His promises, free, 
unfettered by conditions. (2) Winer; 
‘but God is one’ — one part only (com- 
pare A&th.-Pol., ‘unus est duorum’) ; 
‘the people of Israel must be the other 
part: hence they are bound to the law.’ 
(8) Meyer; ‘but God (on the contrary) 
is one’ — and one only (ein Einziger) ; 
there is then a fundamental difference 
in the number of parties concerned in 
the law and the promise. Schl. and 
Win. thus connect ver. 20 with ver. 19 
as an epexegesis; Mey. joins it with ver. 
21, making it St. Paul’s own statement 
of a difficulty that might arise in a read- 
er’s mind. Meyer’s interpretation has 
this advantage over Schleicrmacher’s, 
that it preserves the numerical idea 
which plainly belongs to εἷς ; and this 
over Winer’s, that 6 Θεός, which is 
clearly the subject, is not practically 
turned into the predicate. In the under 
stress, however, which it places on the 
idea of unity as opposed to that of plu- 
rality, and more esp. in the assumption 
that ὁ δὲ Θεὸς κ. τ. A. is in fact a mono- 
theistic ‘locus communis’ (comp. Jow- 
ett), it cannot be pronounced wholly 
satisfactory, Perhaps the following 


GALATIANS: 


83 


simple explanation is less open to objec- 
tions. The context states briefly the 
four distinctive features of the law (see 
above) with tacit reference to the ἐπαγ- 
γελία. Three of these are passed over ; 
the ἰαϑέ as the most important, is no- 
ticed ; ‘the law was with, the promise 
was without a mediator.’ Ver. 20 thus 
appears a syllogism of which the con- 
clusion is omitted: ‘Now a mediator 
does not appertain to one (standing or 
acting alone); διέ (in the promise) God 
ts one (does stand and act alone): 
THEREFORE (in the promise) A MEDIATOR 
DOES NOT APPERTAIN To Gop. Js then 
the law (a dispensation which, besides 
other distinctions, involved a mediator) 
opposed to the promises which rested on 
Gop (and involved no mediator)? God 
forbid” According to this view the 
only real difficulty is narrowed to the 
propositio minor. How was God one? 
And the answer seems, — not because 
He is essentially unity (comp. De W.), 
nor because he is one by Himself, and 
Abraham is one by himself (Baur. Paud. 
p- 583), nor yet because he is both the 
giver, the Father, and the receiver, the 
Son, united (ed. 1, Windischm.; an 
interpr. too devoid of simplicity and too 
expressly theological), but, with the as- 
pect that the last clause of ver. 18 puts 
on the whole reasoning, — because He 
dealt with Abraham singly and directly, 
stood alone, and used no mediator. 

The almost obvious objection to this ex- 
planation is, that it implies and involves 
a limitation (‘in the promise’) in a 
clause which seems a mere ‘locus com- 
munis:’ but the answer does not seem 
unreasonable, that even assuming that 
the minor was really suggested to the 
Apostle, as being a general axiomatic 
statement, his previous declaration of 
God’s having dealt with Abraham with 
no other medium than his own gracious 
promise (δι᾽ ἐπαγγελίας) showed what 
he really regarded as the present verifi- 


84 


GALATIANS. 


Cuap. ITI. 21. 


Ἵ ὁ οὗν νόμος κατὰ τῶν ἐπαγγελιῶν τοῦ Θεοῦ; μὴ γένοιτο. 
> \ > , e ΄ a » “ a 
el yap ἐδόδη νόμος ὁ δυνάμενος ζωοποιῆσαι, ὄντως ἐκ νόμου ἂν ἣν 


cation of it. The reader who de- 
sires to examine some of the other inter- 
pretations may consult, for the earlier, 
Bonitz, Plur. de Gai. iii. 20 Sentent. 
Examinate, Lips. 1800; for the later, 
Winer’s Excursus, and Meyer in oc. 
21. ὁ οὖν νόμος x. τ. λ.] ‘Is the 
law then against the promises of God ;’ 
the οὖν with its full collective force 
(Klotz, Devar. Vol. τι. p. 717), gather- 
ing up the previous reasoning and im- 
mediately applying its obvious though 
omitted result ; ‘does then a confessedly 
distinctive, ceremonial, and mediator ial 
system stand in opposition with the 
promises which God gave to Abraham 
without a mediator and without any 
distinctive ceremonies δ᾽ 
Θεοῦ is not without emphasis: ‘the 
promises which rest immediately on 
God, and were attested by no mediator.’ 
The plural ai ἐπαγγελ. is used, as in 
ver. 16, in ref. to different repetitions of 
the promise, and to hint at the various 
ways of fulfilment which it contem- 
plated. Lachm. places τοῦ Θεοῦ in 
brackets, in consequence of its omission 
in Β, Clarom. Sangerm.,— but on au- 
thority almost obviously insufficient. 
εἰ yap 25637) ‘For 1 there had been 
given ;’ proof of the justice of the fore- 


TOU 


going -declaration μὴ γένοιτο; πρῶτον 
μὲν ἀπαγορεύει εἰπών, μὴ γένοιτο" ἔπειτα 
καὶ κατασκευάζει, Chrys. On the use of 
μὴ γένοιτο see notes on ch. ii. 17. 

νόμος ὁ Suvduevos] ‘a law (as the 
principle) which could have,’ ete. This 
is one out of many instances, both in 
the N. T. and elsewhere, in which, to 
give prominence to the defining clause, 
the anarthrous noun is followed and 
defined by the article attached to a par- 
ticiple, e. g- Rom. ii. 14, ἔϑνη τὰ μὴ 
γόμον ἔχοντα : see further exx. in Winer, 


Gr. § 20, 4, p. 126, Ellendt, Lex. Soph, 
s. v. 6, Vol. 1. p. 241. ζω o- 
ποιῆσαι, ‘to give life (and. blessed- 
ness) ;’ ‘ vivificare, sive vitam dare, idem 
est quod dare κληρονομίαν, heereditatem 
vite celestis atque etern,’ Bull, Lxam. 
Cens. x1x. 6; see 2 Cor. iii. 6, and 
comp. Ust, Lehrb, τ. 4. § B, p. 61. So 
also in ver. 12, ζήσεται (= ζωὴν αἰώνιον 
ἕξει, Olsh. on Rom. i. 17) similarly in- 
volves the ideas of life and blessedness. 

ὄντως K.7.A.] ‘verily,’ ete.; ‘ap- 
prime notanda est emphasis egregia in 
adverbio ὄντως, vere,’ Bull, Exam. Cens. 
xix, 6. It has been asked whether St. 
Paul is here reasoning (a) from the 
effect (ζωοπ.) to the cause (δικαιοσ.) ; 
or, conversely (δ), from the cause ((wor., 
assumed to mean a new moral life) to 
the effect (δικαιοσ.) ; compare Neander, 
Plant, Vol. 1. p. 418 (Bohn).  Cer- 
tainly the former; δικαιοσ. is really, as 
Ust. properly observes, the middle mem- 
ber of between νόμος and ζωή, without 
which the law could not have given 
life. St. Paul, however, thus states his 
argument: ‘lex vitam dare non potest, 
proinde neque veram justificationem,’ 
Bull, Ex. Cens. 1. ο. The order 
adopted in Rec. ὄντως ἂν ἐκ νόμου ἦν, 
has only the support of D°EJK; mss. ; 
Chrys., Theod., al., and is rejected by 
most critical editors. ἐκ νόμου] 
‘would have resulted from the law,’ 
‘would have come from the law as its 
origin,’ not ‘ would have been suspended 
on law’ (Peile),— a meaning which 
usually arises from the associated verb, 
δεῖν, ἀρτᾶσϑαι, etc., and does not appear 
to be very common out of Herodot. ; 
comp. Bernhardy, Synt. v. 13, p. 227. 
The order in Rec., ἂν ἐκ νόμου ἦν, with 
D°EJK; mss.; Chrys., Theod., al.], 
has not sufficient authority, though, 


Cuap. III. 99, 


GALATIANS. 


85 


ἡ δικαιοσύνη: “ ἀλλὰ συνέκλεισεν ἡ γραφὴ. τὰ πάντα ὑπὸ ἁμαρ- 
͵ ~/ « > / ΩΣ Ve. ’ fa) a a a 
tiav, iva ἡ ἐπαγγελία ἐκ πίστεως ᾿Ιησοῦ Χριστοῦ δοδῇ τοῖς 


it must be admitted that, owing to the 
variations in the leading MSS. (Β ἐν 
νόμῳ, D om. ἄν, FG om. ἄν ἦν), the 
text is not wholly free from suspicion, 
22. ἀλλα) ‘But on the contrary ;’ not 
δέ, as there is a marked adversative re- 
lation between the clauses, and as a 
statement in ref. to the law is about to 
be made exactly contrary to the result 
of the foregoing assumption; see Klotz, 
‘Devar: Vol. τι. p. 2, 3. In Latin, this 
distinction can usually be maintained 
by the more distinctly adversative sed 
(Vulg., Clarom.), not the more simply 
oppositive autem, in which the latter 
particle, ‘discrimen proprie indicatur, 
non diversitas,’ Hand, Twsell. Vol. 1. 
p. 555, comp. Klotz, Vol. 1. p. 361. 
συνέκλεισεν ἡ γραφ ἢ] ‘the Scrip- 
ture shut up; not equivalent to ὁ νόμος 
(Jowett, al.), but with a kind of per- 
sonification, 7 Seta γραφή (Theod.), the 
Scripture of the Old Test. as the repre- 
sentative of Him by whom it was in- 
spired; comp. ver. 8. With regard to 
the meaning of συγκλείειν (“ concludi 
sub peccato is dicitur, qui peccati reatu 
adhuc obstrictus tenetur,’ Bull, Ez. Ceas. 
x1x. 6), it may be observed (1) that the 
declaratory sense (‘ conclusos declaravit,’ 
Bull, comp. Baur, Paulus, p. 581), does 
not lie in the verb (see Rom. xi. 32, 
where the act is ascribed to God), but 
in the context ; and (2) that the prep. 
συν does not imply the similarity of 
situation of all (Beng.), but simply the 
idea of contraction (Mey.), ‘ab omni 
parte clausit,’ Schott 2; comp. συμπιέ- 
(ew, συμπνίγειν :- see Fritz, Rom. xi. 32, 
Vol. um. p. 545, and exx. in Rost ἃ. 
Palm, Lez. 5. v. Vol. 1. p. 1395, where 
instances are cited of συγκλ. being used 
in reference to a single person. On 
this text and on the general relation of 


the law to sin, see the weighty sermon 
of Usher, Serm. v. Vol. x1rt. p 60 sq. 
(ed. Elringt.). τὰ πάντα] 
“αἰ The neuter cannot safely be 
pressed (non modo onmes sed omnia 
Beng.), as if it were specially chosen 
to include not only men, but all their 
actions, ete., ‘humana omnia,’ Jowett 
(comp. Alf., Windise.); this being neither 
required by the context (comp. ver. 23), 
nor justified by St. Paul’s usus loquendi : 
see Rom. xi. 32, where, in a passage 
exactly similar, the masc. is used, and 
comp. Theodoret zz loc., who divides the 
τὰ πάντα into τοὺς mpd νόμου, and τοὺς 
ἐν νόμῳ. ὙΠῸ exact difference between 
τοὺς πάντας and τὰ πάντα is, perhaps, 
here no greater than between ‘all men’ 
and ‘all mankind’ (see Ust.): the neu- 
ter is idiomatically and instinctively 
chosen, as best suiting the generality of 
the declaration; compare Winer, Gr. § 
27. 5, p. 160, Seidler on Eur. Troad, 
426. ἵνα ἣ ἐπαγγ.} ‘in order 
that the promise ;’ object and intent, — 
not the mere recognized consequence 
(‘quo appareat dari,’ Winer) of the 
σύγκλεισι5, on the part of ἡ γραφὴ and 
God its author. ‘The abstract ἐπαγγελία 
is here, as the context suggests, practi- 
cally equivalent to the concrete ‘res 
promissa’ (Schott), scil. κληρονομία ; see 
ver. 18, Heb. x. 36, xi. 39, and comp. 
Test. xu. Patr. p. 725, 6 Θεὸς εἰσάξει 
ὑμᾶς εἰς τὴν ἐπαγγελίαν (cited by Bretsch. 
Lex. 8. v.), where this concrete notion 
is taken in its widest extent as = 7 γῆ 
τῆς ἐπαγγελίας ; SO κληρονομία, 2 Macc, 
ii. 4. ἐκ πίστεως I. Χ.] “ὃν 
faith in Jesus Christ, ‘resulting from 
faith as its source and origin (notes, ch. 
ii. 16); ἐκ rior. being in close union, — 
not with 5037 (Riick., Conyb.), but with 
ἐπαγγελία (compare Winer, Gr. § 20, 2, 


86 


74 3 
TLOTEVOVO LY. 


GALATIANS. 


Cuap. III. 23. 


πρὸ Tod δὲ ἐλϑεῖν τὴν πίστιν, ὑπὸ νόμον ἐφρου- 


ρούμεδα συγκεκλεισμένοι εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφδϑῆ- 


Ῥ. 123, notes on Eph. i. 16), and forming 
a retrospective antithesis to ἐκ νόμου, ver. 
21. The genitive "Ino. Xp. is perhaps 
here to be taken in its most comprehen- 
sive sense; not only ‘faith on Christ’ 
(gen. odjecti), but ‘faith as given by 
Him’ (gen. sudjecti); comp. notes on 
ch. ii 16. In the N. T. especially, the 
connection of the nom. and gen. must 
often be explained solely from exegetical 
considerations ; see Winer, Gr. § 30, 1, 
p. 168 τοῖς πιστεύουσιν) 
‘to them that δοῖϊουθ; not ‘qui erant 
credituri’ (Grot. Peile), but ‘eis qui 
credunt,’ Clarom., al., ‘credentibus,’ 
Vulg., the apparent tautology not being 
intended merely as emphatic (Winer), 
but as suitably echoing the ἐκ πίστεως 
above. The Galatians were ready to 
admit that those who believed would 
be saved, but they doubted whether 
faith alone was sufficient; hence the 
apostle interposes the limitation in ref. 
to the thing promised (ἢ ἐπαγγ. ἐκ 
mior.), and virtually repeats it in ref. 
to the recipients. The promise was of 
faith not of the law; the receivers were 
not doers of the law, but believers; 
comp. Meyer in loc. 

23. πρὸ τοῦ δὲ κ. τ. λ. ‘But be- 
fore Faith (above mentioned) came ;’ 
further account of the relation in which 
the law stood to faith, δὲ not being here 
distinctly oppositive, but with some 
tinge of its primary enumerative force 
(see Donalds. Crat. § 155), adding a 
further explanation, though in that ex- 
planation serving to introduce a con- 
trast; see Klotz, Devar. Vol. τι. p. 362. 
With regard to the position of the par- 
ticle, it may be remarked that there is 
nothing unusual (opp. to Riick.), in δὲ 
thus occupying the ¢hird place after a 
prep. and its case; see exx. in Hartung, 


Partik. δέ, 1. 6, Vol. 1. p. 190. The 
common-sense principle is, that δὲ does 
not necessarily occupy the second place, 
but the jirst possible place which the 
internal connection of the sentence will 
admit of; see Klotz, Devar. Vol. τι. p. 
378. ὑπὸ νόμον ἐφρουροΐύ- 
μεϑα κ. τ. A.) ‘we were kept in ward 
shut up under the law ;’ συγκεκλ. being 
joined, not with εἰς πίστιν (see follow- 
ing note), but, in a construction similar 
to that of the preceding verse, with ὑπὸ 
νόμον (Arm., al.); the law, in fact, is 
here (as ἁμαρτία in ver. 22) represented 
as a kind of gaoler into whose custody 
we were delivered; see Késter, Stud. ἃ. 
Krit. 1854, p. 316. The meaning of 
φρουρεῖσϑαι is thus not merely ‘asser- 
vari’ (Winer, Schott), much less ‘ ob- 
stringi ad obedientiam’ (Bretsch.), but, 
as the definite expression συγκεκλ. dis- 
tinctly requires, ‘ custodiri,’ Vulg., Cla- 
rom., Copt., 2th.), ὥσπερ ἐν τειχίῳ τινὶ 
κατέχεσϑαι, Chrys.; compare Wisdom 
xvii. 15, ἐφρουρεῖτο eis τὴν ἀσίδηρον 
εἰρκτὴν κατακλεισϑείς. The perf. part., 
it may be observed, correctly expresses 
the permanent, completed staie of the ~ 
captivity, and is thus not only on criti- 
cal but exegetical grounds to be pre- 
ferred to the pres. συγκλειόμενοι | Lachm., 
with B(Mai)D1FG; 2 mss.; Clem. (1), 
Cyr. (3), Dam.], which was not im- 
probably a conformation to the imperf. 
ἐφρουρ. : so rightly De W., Mey., and 
the majority of recent critics. 

eis τὴν μέλλουσαν κ. τ. A.] ‘for 
the faith about to be revealed ;’ object 
contemplated in the action of φρούρησις, 
εἰς not being temporal, ‘usque ad’ 
(Riick., Ust., comp. Copt., Ath ),—a 
meaning comparatively rare in the New 
Test. (compare John xiii. 1), and here 
certainly superfluous after the predica- 


Crap. III. 94, 25. 


GALATIANS. 


87 


4. ὦ ae ς a 
vat. “ ὥστε ὁ νόμος παϊδωγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα 


> / » 
ἐκ πίστεως δικαιωδῶμεν': 


By faith in Christ we 
have become freed from 


Ὁ Ελϑούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ 


the pedagogy of the law, and are thus all children of God, Abraham's seed, and heirs of the promise. 


tion of time in mpd rod éASeiv, — but in 
its usual ethical meaning of “ destination 
for’ (‘in fidem,’ Vulg., Clarom.) ; com- 
pare Winer, Gr, § 49. a, p. 353. The 
clause is thus naturally connected with 
the finite verb, not with συγκλ. (‘ con- 
clusi, adeoque adacti ad,’ Beng.),—a 
construction certainly admissible (see 
exx. in Schweigh. Lex. Polyd. 5. v. 
συγκλ., or Raphel, Annot. Vol. 1. p. 
440 sq.), but open to this serious exe- 
getical objection, that faith is not yet 
represented as existing; see Meyer in 
loc. μέλλουσαν πίστ. 
ἀποκ. The unusual order seems in- 
tended to give prominence to μέλλουσαν, 
and to present more forcibly the contrast 
between former captivity and subsequent 
freedom ; comp. Rom. viii. 18, πρὸς τὴν 
μέλλουσαν δόξαν ἀποκαλυφϑῆναι, where 
the future glories are set in strong con- 
trast to present calamities; see Fritz. in 
loc., Vol. τι. p. 148. 

24. ὥστε] ‘So then,’ ‘itaque,’ Vulg., 
Clarom. ; consequence from the preceding 
statement; see notes, ch. ii. 13. 
παιδαγωγό 9] ‘pedagogue ;’ “ pedago- 
gus proprie notat eum qui puerum manu 
prehensum ad magistrum ducit,’ Schoett. 
(Hor. Vol. τ. p. 741), who remarks, how- 
ever, that the word was adopted by Rab- 
binical writers, but with some additional 
notions of care and guardianship: even 
among the Greek and Latin writers the 
idea of guardianship and also of sérict- 
ness and severity is distinctly prominent ; 
see esp. the exx. in Elsner, Obs. Vol. 11. 
Ῥ. 186. The mere idea of leading to 
Christ (‘ vie dux' [shau-mdit], Copt., 
‘ductor,’ Eth.) must not, then, be re- 
tained to the exclusion of those of actual 
teaching (Arm., Auth.), tutelage, and 


disciplinary restraint. This pedagogic 
function of the law was displayed posi- 
tively, in warnings and threatenings ; 
negatively (the prevailing idea in this 
place), in awakening the conscience, and 
bringing a conviction of sin; compare 
Usteri, Lehrb. 1. 5, p. 66. The patristic 
comments will be found in Suicer, The- 
saur, 8. Vv. νόμος, Vol. 11. p. 921; see 
also Petav. de Predest. x. 26. 1 sq. Vol. 
1.p. 464. " eis Χριστόν] ‘for 
Christ ; not temporal (ἄχρις ob ἔλϑῃ Xp. 
see ver. 23), still less Joca?, ‘to Christ’ 
as ἃ διδάσκαλος (πρὸς τὸν Xp. ἀπῆγε, 
Theoph., comp. Chrys.), as Christ would 
thus be represented under éwo offices, 
Teacher and (iva ἐκ πίστ. dix.) Atoner, 
in the same verse. If any trace of a 
local meaning be retained in translation, 
e.g. ‘unto,’ Auth. Ver., it must be un- 
derstood of an ethical arrival (compare: 
2 Cor. x. 14), as eis with persons is not 
simply equivalent to πρός, but involves 
the idea of mingling with and associa- 
tion; comp. Rom. v. 12, and see Winer, . 
Gr. § 49. a, p. 353. ἵνα eK: 
πίστ. δικαιωϑ.} ‘to the intent that: 
we might be justified by faith ;’ more: 
distinct and specific explanation of the 
preceding εἰς Χριστόν, the emphatic ἐκ 
πίστεως serving to suggest and enhance 
the contrast with the non-justifying and 
merely pedagogic νόμος. On the proper: 
force of the δικαιοῦν ἐκ, See notes on ch, 
ii. 16. : 

25. €ASovons ὃ ἢ ‘but now that 
(this) faith is come.’ contrast between 
the present freedom and the past ped- 
agogy ; ἐλϑούσης, φησί, τῆς πίστεως, TIS: 
τέλειον ἄνδρα ποιούσης, οὐκ ἄν ἔτι εἴημεν 
ὑπὸ παιδαγωγόν, Theoph. The connec- 
tion is so close throughout this latter- 


88 


παιδαγωγόν ἐσμεν. ™ 


τεως ἐν Χριστῷ ᾿Ιησοῦ: “ἴ 


portion of the chapter, that it is difficult 
to subdivide it into paragraphs. Meyer, 
Conyb., al. place a paragraph after ver. 
22: it seems, however, more natural 
here, as ver, 23, 24, carry out the idea 
expressed in συνέκλεισεν, ver. 22, 
ὑπὸ παιδαγωγόν] ‘under a peda- 
gogue.’ The article is not here latent 
after the prep. (comp. Winer, Gr. καὶ 19. 
2 ὃ, p. 114), but appears studiously 
omitted (so rightly Copt.), the words 
being in fact equivalent to ‘ under tute- 
lage, ‘unter Pidagogengewalt,’ Meyer. 
26. πάντες γάρ] ‘For ye all ;’ con- 
firmation, e contrario, of the truth of 
the foregoing words; they were now 
not παῖδες, but viol (‘filii emancipati, 
remoto custode,’ Beng.), and that too 
not sons of Abraham merely (comp. ver. 
7), but sons of God; πρότερον ἔδειξεν 
ὅτι υἱοὺς ἐποίει [ἣ πίστις τοῦ] “ABp.... 
νῦν δὲ ἀποφαίνει ὅτι καὶ τοῦ Θεοῦ, Chrys. 
The υἱοὶ Θεοῦ, as Theod. Mops. well 
observes, includes the idea of τελειότης, 
which the preceding metaphor might 
serve to suggest. The reading 
ἅπαντες adopted by Lachm. is not im- 
probable, but not supported by AB. 
τῆς πίστ. ἐν Xp. Ἰησ.Ἶ ‘through 
the faith in Jesus Christ; so rightly 
Syr., Arm. (ed. Zohr.), Syr.-Philox., 
and Chrys. (ed. Field), Several com- 
mentators (Ust., ἃ]. : see Hofm. Schriftd. 
Vol. τι. 2, p. 152) join ἐν Xp. "Inc. with 
viol Θ. ἐστέ, on the ground that the 
words would be a superfluous addition 
to πίστις, and that ver. 27 contains the 
amplification of the expression. But, 
independently of the awkwardness of 
adding a second modal clause to υἱοί 
ἐστε, the recurrence of the formula 
πίστις ἐν Xp. “Ino. (Eph. i. 15, Col. i. 4) 
its grammatical accuracy (Winer, Gr, 
§ 20. 2, p. 123, notes on Eph. i. 15), 


GALATIANS. 


‘ 


Cuap. III. 26, 27. 


, ‘ ts a 3 : 4 “ ͵ 
πάντες γὰρ υἱοὶ Θεοῦ ἐστὲ διὰ τῆς πίσ- 
“Ψ \ > b ‘ ’ U 

ὅσοι yap εἰς Χριστὸν ¢Lantiante, 


and the natural coherence of the words, 
all seem distinctly to suggest the simpler 
and less dislocated construction If the 
article had been inserted, we should then 
have two ideas conveyed, the latter of 
which would be explanatory of the 
former; ‘per fidem, eamgue in Chr. 
Jes. collocatam,’ see Fritz. Rom. ui. 25, 
Vol. 1. p. 195. ᾿ , 

‘27. ὅσοι yap] ‘for as many as ;" 
proof and confirmatory explanation of 
the preceding assertion. ‘The force of 
the particle is best explained by the 
Greek commentators, who refer it to viol 
Θεοῦ, and base the argument on the fact 
that Christ was the Son of God: ἐνεδύ- 
σασϑε thy Xp. τὸν ἀληδϑῶς υἱὸν τοῦ Θεοῦ, 
ἐκείνον δὲ ἐνδεδυμένοι εἰκότως υἱοὶ Θευῦ 
χρηματίζετε, Theodoret ; see also Chrys. 
in loe. eis Χριστόν] ‘into 
Christ ;* not ‘in Christo,’ Vulg., Cla- 
rom., but ‘in Christum,’ Beza (compare 
Copt. pichr); scil. «ut Christo addicti 
essetis, Schott, or more strictly, into 
communion with Him, and incorpora- 
tion in His. mystical body. The mean- 
ing of eis with Barzi(w appears twofold ; 
(a) ‘unto,’ object, purpose: Matth. iii, 
11, Acts ii. 38, see Winer, Gr. § 49. a, 
p- 354, Bernhardy, Synt. v. 11. Ὁ. 3, p. 
220; (8) ‘into,’ union and communion 
with: the context always showing 
whether it be of the most complete 
and most mystical nature, as here and 
Rom. vi. 3 (comp. 1 Cor. xii. 13), or, as 
in 1 Cor. x. 2, necessarily less compre- 
hensive and significant. We may, in 
conclusion, observe that the expression 
Barr. εἰς τὸ ὄνομα (Matth. xxviii. 19, 
Acts viii. 16, xix. 5, al.) is not identi- 
cal in meaning with Barr. ἐν τῷ ὀνόμ. 
(Tholuck, Beitriige, No. 8, p. 49 sq.), 
but ever implies a spiritual and mystical 
union with Him in whose name the 


Cuar. IIL. 27, 28. GALATIANS. 89 
Χριστὸν ἐνεδύσασϑε. * οὐκ ἔνι ᾿Ιουδαῖος οὐδὲ “Ἰύλλην, οὐκ ἔνι 


δοῦλος οὐδὲ ἐλεύδϑερος, οὐκ ἔνι 


sacrament was administered; see esp. 

Stier, Reden Jesu, Vol. vi. p. 899. 
The meaning of βαπτίζειν τινὰ εἴς τινα 
(εἴς τι) and βαπτ. εἰς τὸ ὄνομά τινος is 
discussed at length by Fritz. (Rom. vi. 
8, Vol. τ. p. 359 sq.), in opp. to Bindseil, 
Stud. τι. Krit. 1832, p. 410 sq., — but by 
no means satisfactorily, as he regards eis 
as only implying ethical direction (¢ali- 
quem aque ita immergere ut ‘ejus cogi- 
tationes in aliquem dirigas’), instead of 
that mystical incorporation which the 
passage seems certainly to convey. The 
patristic comments on this expression 
will be found in Suicer, Thes. Vol. 1. 
p. 624 sq., but are not sufficiently ex- 
act. Χριστὸν ἐνεδύσασϑ εἸ 
‘ye put on Christ,’ scil. at your baptism ; 
boot yap εἰς Χριστὸν ἐβαπτίσϑητε ek τοῦ 
Θεοῦ ἐγεννήϑητε, Chrys. There appears 
here no allusion to Heathen (toga virilis), 
Jewish (whether at the High Priest’s 
inauguration, Deyling, Ods., Vol. ut. 
p. 406 sq., No. 42, or in a cabalistic 
sense, comp. Schoettg. on Rom. xiii. 14, 
Vol. 1. p. 571), or, even, though very 
plausible, Christian customs (at baptism, 
Bingham, Antig. Book xu. 4. 1 sq.). 
From the instances Wetst. has collected 
on Rom, xiii. 14, it would appear that 
ἐνδύεσϑαί twa is a strong expression, 
denoting the complete assumption of 
the nature, etc.,.of another; e. g. Dion. 
Halicar. A. R. xt. 15.5 (τὸν Ταρκύνιον 
ἐκεῖνον ἐνδυόμ.), Lac. Ann. xvi. 28. Thus 
ἐνδ. Χριστόν implies a union with Christ 
of so true and so complete a nature, 
that we are brought εἰς μίαν συγγένειαν 
kal μίαν ἰδέαν (Chrys.) with Him, and, 
as it is beautifully paraphrased by Calv., 
~*coram Deo nomen ac personam Christi 
geramus, atque in Ipso magis quam nobis- 
met Ipsis censeamur:’ comp. Bp. Barlow, 
cited by Waterl. Works, Vol. tv. p. 604, 
12 


” \ a / \ ig lal 
ἄρσεν καὶ Yiu πάντες yap ὑμεῖς 


and see Suicer, Thesaur. s. v. évd., Vol. 
‘. p. 1112. For a good sermon on this 
text, see Donne, Serm. Lxxxvut. Vol. rv. 
p- 102 (ed. Alf.), and for a notice of the 
perversion of this text by heretics, Forbes, 
Instruct. x. 111. 32 sq., p. 448. 

28. οὐκ ἔνι κ. τ. λ] ‘There is among 
(such) neither Jew nor Greek ;" digres- 
sive statement of the practical result 
of the Xp. éved.: the new and holy 
‘habitus’ causes all other distinctions, 
whether of nation (compare Rom. x. 
12), condition, or even sex, to be wholly 
lost sight of and forgotten. The form 
ἔνι is not for ἔνεστι, but according to 
Buttm. (see Winer, Gr. § 14. 2, p. 74), 
is the lengthened form of the adverbi- 
alized prep., to which the requisite 
person of the auxiliary verb must be 
supplied. This explanation has in its 
favor the similar use of πάρα, which can 
scarcely be called a contraction for πάρ- 
εστι; but against it those exx. where 
ἐν and ἔνι are used in the same sentence, 
e.g. Plat Phed. 77 τ, ἴσως ἔνι καὶ ἐν 
ὑμῖν Theet. 186 pv, and, according to 
best reading, 1 Cor. vi. 5. In such 
cases, however, ἔνι would seem to mean 
little more than ἐστί (ἔνι: ἐστίν, ὑπάρχει, 
Zonar. Lex. Vol. τ. p. 748), the prepo- 
sitional force being wholly lost; comp. 
Col. iii. 11. In either case the explana- 
tion of the present passage remains the 
same ; ἐπὶ πλεῖον διηγεῖται Thy ἀγαϑότητα 
τοῦ Θευῦ ὕπου γε πᾶσι τὴν ἴσην δέδωκε 
δωρεάν, Damasc. Deyling illustrates this 
by reference to the various personal, etc., 
distinctions among the Jews; Obs. Sacr, 
Vol. τ p. 312 sq., No. 64; Elsner (im 
loc.) notices also the customary exclu- 
sion of slaves from certain Heathen rites 


. and temples, Obs. Vol. τι. p. 187. 


ἄρσεν καὶ & Av] ‘male and female ;’ 
‘masculus et femina,’ Clarom., but not 


90 


εἷς ἐστὲ ἐν Χριστῷ ᾿Ιησοῦ. * 


GALATIANS. 


Crap. III. 29.—IV. 1. 


εἰ δὲ ὑμεῖς Χριστοῦ, dpa τοῦ 


᾿Αβραὰμ σπέρμα ἐστέ, κατ᾽ ἐπαγγελίαν κληρονόμσι. 


As every heir is under 
tutelage, so before Christ 


IV. Aéyw δέ, ἐφ᾽ ὅσον χρόνον 6 κληρονό- 


came we all were under bondage, but now have become free sons and inheritors, 


Vulg., Goth., Copt., al., which do not 
preserve the slight change of particle, 
While the alterable political and sociable 
distinctions are contrasted by οὐδέ, the 
unalterable human one of sex is ex- 
pressed by καί; Mark x. 6, ἀπὸ δὲ ἀρχῆς 
κτίσεως ἄρσεν καὶ δῆλυν ἐποίησεν αὐτούς, 
compare 1 Tim. ii. 13. This latter dis- 
tinction is of course noticed not in its 
mere physical, but its ethical aspect, — 
the subordination of the wife to the 
husband (Olsh.). This, though an un- 
changeable law of our species when 
considered κατὰ σάρκα, Eph. v. 22, al., 
is lost sight of in this éyyurépa πρὸς τὸν 
Χριστὸν ἕνωσις, Chrys. πάντες 
γάρ] ‘for ye all;’ proof of the preceding 
statement; τῷ ἕνα τύπον καὶ μίαν μορφὴν 
ἐνδεδύσϑαι, τὴν τοῦ Χρ., GEcum. The 
reading ἅπαντ. (Lachm.) seems an early 
gloss. εἷς] ‘one,’ ὁ. e. one per- 
son; τὸ εἷς ἀντὶ τοῦ ἐν σῶμα, Theodoret : 
compare Lucian, Torar. 46 (cited by 
Wetst.), εἷς ἄνϑρωπος ὄντες οὕτω βιοῦμεν. 
The concluding words ἐν Χριστῷ Ἰησοῦ 
obviate all mistakes by defining in whom, 
and in whom alone, this uition was fully 
realized. 

29. εἰ δὲ buwets} ‘But tf ye;’ re- 
sumption of the argument after the 
short digression of ver. 28, the empha- 
sis resting slightly on ὑμεῖς : ‘as ye, to 
whom I am speaking, and who have 
felt such doubts on the subject, have 
put on Christ, ye must be what He is 
(ver. 16), the seed of Abraham.’ 

The reading εἷς ἐστε ἐν X. Inc. instead 
of Χριστοῦ, though found in DIEFG; 
Clarom..... Ambrst. is clearly an ex- 
egetical gloss. τοῦ ᾿Αβραὰμ 
σπέρμα) ‘Abraham's seed ;’ τοῦ ’ABp. 
being put forward with a slight empha- 


sis, and standing in correlation to Χρισ- 
τοῦ to give force and perspicuity to the 
conclusion; εἰ δὲ ὑμεῖς ἐστὲ Χριστοῦ 
μορφὴ καὶ σῶμα, εἰκότως τοῦ ᾽Αβρ. ἐστὲ 
σπέρμα, (ἔουμι. ; comp. Theod. in loc., 
and esp. Theod. Mops. (p. 126, ed. 
Fritz.) who has well elucidated the ar- 
gument. κατ᾿ éwayy. KAn- 
ρονόμοι] ‘heirs according to, or by 
way of promise ;’ not by any legal ob- 
servances, The κληρονομία is now stated 
absolutely; they were κληρονόμοι, not 
merely of Abraham, nor even τῆς ἐπαγ- 
γελίας (Theod. Mops.), but simply of 
all that which was involved in it, salva- 
tion and the kingdom of Christ; comp. 
Meyer im loc, The declaration of ver. 
7 is now at length substantiated and 
expanded by 22 verses of the deepest, 
most varied, and most comprehensive 
reasoning that exists in the whole com- 
pass of the great Apostle’s writings. 

The καὶ before κατ. érayy., adopted by 
Rec. with FGJK ; mss.; Syr. (both), 
Goth, /&th.; Chrys., Theod., is now 
rightly omitted by most critical editors, 


Cuapter IV. 1. λέγω δέ] ‘Now I 
say ;᾿ further and more explanatory 
proof of the assertion that we are heirs, 
suggested .by the term κληρονόμοι (ch. 
iii.29), and the comparisons it involves ; 
comp. ch. v. 16, Rom. xv. 8, where the 
use of λέγω δὲ in introducing a con- 
tinued explanatory argument rather tHan 
merely elucidating a statement or ex- 
pression that had preceded (comp. ch. iii. 
17, τοῦτο δὲ λέγω, 1 Cor. i. 12, λέγω δὲ 
τοῦτο, 1 Cor. vii. 29, τοῦτο δέ φημι), 
seems analogous to the present. 

ὁ κληρονόμοϑ) ‘the heir,’ i. e. every 
heir ;’ compare 6 μεσίτης, ch. iii, 20, 


Crip. TV. 1; 3: 


GALATIANS. 


91 


pos νήπιός ἐστιν, οὐδὲν διαφέρει δούλου, κύριος πάντων ὦν, 


2 > Ν ς \ > / > \ \ > , »” a 
ἀλλὰ ὑπὸ ἐπιτρόπους ἐστὶν καὶ οἰκονόμους ἄχρι τῆς προϑδεσ- 


Winer, Gr. § 18. 1, p. 97. There are 
some exegetical difficulties in this and 
the following verse, arising from the 
fact, uhat, while the nature of the com- 
parison (see Brown), as well as the 
words ἄχρι τῆς mpodeculas τοῦ πάτρος, 
would seem to imply that the father 
was alive, the expression κύριος πάντων 
ὥν, and the term ἐπίτροπους (but see be- 
low) might be thought to imply that he 
was dead, The latter view is taken by 
Theodoret and the majority of ancient 
(silet Chrys.), with several modern com- 
mentators ; the former is ably advocated 
by Neubour, Bibl. Brem. Class. Vol. v. 
p- 40 (cited by Wolf), and also many 
recent expositors. Grotius endeavors to 
escape the difficulty by representing the 
father absent on travel; comp. A®lian, 
Var. Hist. ut. 26, cited below in note 
ver. 2. The question, however, is really 
of little moment: St. Paul is engaged 
so entirely in the simple comparison of 
the circumstances of the nonage of the 
earthly κληρονόμος, with those of the 
nonage of believers who lived under the 
law (ver. 3), that the subordinate quts- 
tion of the life, death, or absence of the 
father of the κληρονόμος passes wholly 
out of sight; comp. Alf, én doc. 
yhmos| ‘an infant, a minor ;’ avnBos, 
as opposed to ἔφηβος, the technical term 
for one who had attained his majority ; 
see Smith, Dict. Antiq. s. v. ἔφηβ., and 
Reff. in Rost. u. Palm, Lex. Vol. 1. p. 
1282. There does not seem any suf- 
ficient reason for departing from this 
usual view of νήπιος (opp. to Bagge in 
loc.), or with Chrys., al., for introducing 
any reference to the ethical meaning of 
weakness of understanding. 
οὐδὲν διαφέρει δοῦλου] ‘differs 
in nothing from a bond. servant ; “ imo 
=tvo [παιδαγωγῷ] subjectus est,’ Erasm. 


\ 


The very apposite quotation from Dio 
Chrys., xv. p. 240, adduced by Wetst. 
in loc., is too long for citation, but is 
worth referring to. κύριος 
πάντων ὥν] ‘though he be lord of all ;’ 
concessive use of the participle; comp. 
Donalds. Gr § 621, Kriiger, Sprachl. 
§ 56. 13. 1 sq. It does not seem neces- 
sary for the sake of preserving the image 
of a living father to understand these 
words as prospective; the heir was the 
κύριος (τοῦ. compares the use of ‘ herus 
mimor’ in Lat. comedy), in right of 
birth and condition. 
2. ἐπιτρόπου 5) ‘ overlookers, guar- 
dians.’ The latter is the usual meaning 
of the word in relation to children) 
(comp. Iswus, Her. Cleonym. § 10, Ῥ. 
4 (ed. Schom.), τὸν ἔχϑιστον τῶν οἰκείων 
ἐπίτροπον καταλιπεῖν ; ib. Her. Dice. § 
10; Plut. Lycurg. § 3, τοὺς τῶν ὀρφανῶν 
βασιλέων ἐπιτρόπους), and that in which 
it appears to have been adopted by He- 
brew writers; compare Schoettg. Hor. 
Hebr. in loc., Selden, de Success. ch. 9, 
Vol. τι. p. 25. It seems here, however, 
better to adopt the more general mean- 
ing ‘overlooker, one entrusted with the 
charge of anything’ (comp. ‘Aristoph. 
Eccl, 212, ἐπιτρόποις καὶ ταμίαισι, Xen. 
con xt. 2, 6 ἐν τοῖς ἀγροῖς ἐπίτροποςῚ, 
and not to embarrass the passage with 
terms which might bring in irrelevant 
considerations (the father’s being alive 
or dead) into the present simple com- 
parison. 
suitably comp. AZlian, Var. Hist. ut. 16, 


We may, however, not un- 


ἐπίτρ. καὶ τοῦ παιδός, Kal τῶν χρημάτων, 
where the context distinctly shows that 
the father was alive, though absent. 
aD? 
4 


a 0 
| Pe [dominos domus] Syr., ‘ acto- 


w 


οἰκονόμου 5] ‘ stewards,’ 


92 


GALATIANS. 


Cuapr. IV. 2, 3. 


μίας τοῦ πατρός. * οὕτως Kal ἡμεῖς, ὅτε ἣμεν νήπιοι, ὑπὸ τὰ 


res,’ Vulg., Clarom. [compare Plin. Ep. 
ru. 19], less accurately, Goth. fauragag- 
gam |Vorsteher] ; managers of the prop- 
erty of the κληρονόμος, and standing in 
the same relation to his estate as the ἐπί- 
τρόποι did to his education and general 
bringing up; comp. Plutarch, Edue. § 7, 
. τοὺς δὲ οἰκονόμους, τοὺς δὲ δα- 
νειστάς. Most commentators not inaptly 
cite the case of Eliezer, Gen. xv. 2, comp. 
xxiv. 2; illustrations from Roman law 
(Bagge, al.) do not seem here in point, 
as the comparison is simple and general. 
τῆς προδεσμίαΞ7) ‘the time appointed 
(beforehand), ‘prefinitum tempus,’ 
Vulg. The term προϑεσμία, scil. Spa or 
ἥμερα (for the distinction between these, 
see Bagge in loc.), is properly the term 
limited for bringing actions or prosecu- 
tions, the time fited by the statute of 
limitations, ‘Tag der Verjiihrung :’ see 
Smith, Dict. of Antig. s. v., and exx, 
in Rost. u. Palm, Lez. s. v.; — thence, 
any pre-appointed time or day ; see the 
numerous exx. in Wetst. in loc., Kypke, 
Obs. Vol. 11. p. 279, Krebs. Obs. p. 322. 
In eccles. writers, tpodecu. is sometimes 
used for the time assigned for repentance 
before excommunication ; see Bingham, 
Antiq. xvi. 2. 7. It may be ob- 
served that as the termination of nonage 
was fixed in Hebrew (13 years and a day 
for males; 12 years and a day for fe- 
males, Selden, de Success. ch. 9, Vol. 
It. p. 25), as well as Greek and Roman 
law, the dependence of the 7 προϑεσμία 
on the father, must be explained, — 
either (a) by the very reasonable as- 
sumption that St. Paul is here speaking 


δούλων... 


theologically rather than juridically, — 
or (Ὁ) less probably, by the supposition 
that he was here referring, with techni- 
cal exactness, to an extended parental 
authority which the Galatians appear 
to have possessed; see Gottl. Gesch. d. 


Rom, Staatsverf. p. 109, 517 (cited by 
B. Crus.), and comp, Cvesar, Bell. Gall. 
vr. 19. 

3. οὕτως καὶ jmets] ‘So we also; 
application of the preceding statements ; 
καί, as usual in comparative sentences, 
bringing into prominence and throwing 
a slight emphasis on the contrasted 
member of the comparison; see notes 
on Eph. v. 23. It has been doubted 
whether the ἡμεῖς are Jews (Chrys., 
Theod.), Gentiles (Aug.), or both 
equally (Win., Mey.). The most nat- 
ural reference seems to be (a) to Jews, 
primarily and principally, as the nature 
of the preceding argument seems dis- 
tinctly to require; but also (b) seconda- 
rily, Gentiles, in accordance with the 
nature of the succeeding argument. 
τὰ στοιχεῖα τοῦ κόσμου) ‘the 
rudiments of the world.’ It is very 
difficult to decide on the exact mean- 
ing of these words. Taken separately, 
στοιχεῖον is used in the N. T., both in 
a physical (2 Pet. iii. 10, 12) and an 
ethical sense (Heb. v. 12). Κόσμος, 
again, has, practically at least, three 
meanings; physical (Matth. xxv. 34), 
collective (mankind, Joh. iii. 16), and 
ethical (1 Cor. ii. 12). From the com- 
bination of both words, a great variety 
of interpretations have arisen, all, how- 
ever, separable into two general classes, 
(1) Physical; elementa mundi, either, 
(a) festivals of Judaism, Chrysost. ; (4) 
Zabianism, August. ; or (c) abstractedly, 
religion in sensible forms, Neand. Plant- 
ing, Vol. 1. p. 465, Bohn. (2) Ethical ; 
rudimenta mundi, first, but not neces- 
sarily erroneous (comp. “th.), princi- 
ples of religious knowledge among men, 
whether (a) Jews (De W.); or (4) Jews 
and heathens (Meyer). Grammatical 
considerations seem in favor of (1); for 
στοικεῖα, in a sense rudimenta, would 


Cuap. IV. 8, 4. 


GALATIANS. 


93 


στοιχεῖα τοῦ κόσμου ἣμεν δεδουλωμένοι: “ ὅτε δὲ ἦλϑεν τὸ πλή- 
ρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον 


appear to require, as in Heb. v. 12, a 
gen. objecti, and not as here a gen, sub- 
jecti (see Neander 7. 6.) ; still κόσμου 
need not be considered a pure gen. subj. 
the connection between the nom. and 
gen. being often somewhat lax; see 
Winer, Gr. § 30. 2, p. 214 sq. Exe- 
getical considerations must be also ex- 
tended to ver. 9, and to Col. ii. 8, 20, 
where the same words occur. ‘These we 
can only briefly notice. In Col. ii. 8, the 
parallelism with παράδοσις τῶν ἀνϑρώπων, 
seems so distinct, and so palpably in fa- 
vor of (2), as to outweigh the argument 
drawn by Schneckenb. from the sup- 
posed physical use of κόσμος in ver. 20. 
The use of the term φιλοσοφία seems 
also there to point slightly more to 
heathen rudiments (see notes 7 Joc.), 
while on the contrary in Col. ii. 20, and 
below, ver. 9, the reference seems mainly 
to Jewish rudiments. All these 
conflicting views being considered, we 
seem here justified in deciding in favor 
of (2) generally ; assigning, however, to 
the words (as both ἡμεῖς and the nature 
of the argument require) a primary, 
but by no means exclusive reference to 
the Jews. For further notices of this 
doubtful expression, see Baur, Paulus, 
p- 594 sq., and for a defence of the 
physical meaning, Schneckenburg. in 
Theol. Jahrb. 1848, p. 444 sq., and 
Hilgenf. Galat. p. 68 sq. The applica- 
tion to the ceremonial law will be found, 
Petav. de Predest. x. 23. 12, Vol. 1. p. 
456. δεδουλωμένοι ‘in a 
state of slavery ;’ the perf. pass. part. 
marking the permanent nature and con- 
tinuance of the δουλεία ; comp. Winer, 
Gr. § 45.1, p. 305. The verb juev may 
be regarded either as in union with 
δεδουλ. and as forming a compound 
tense, or as in more immediate con- 


nection with ὑπὸ τὰ στ. : the latter is 
most probable, as forming the best par- 
allel to ὑπὸ ἐπιτρόπους ἐστίν ; so dis- 
tinctly Copt., and perhaps Vulg., 
Clarom., ‘sub elementa eramus servi- 
entes ;’ see Meyer τη Joc. 

4. τὸ πλήρωμα τοῦ χρόνου 
‘the fulness of the time,’ i. 6. the mo- 
ment which makes the time complete, 
answering to the ἄχρι τῆς mpodeoulas 
τοῦ πατρός, ver. 2; see Stier, Ephes. Vol. 
I. p. 203, and compare Usteri, Lehr. 
τι. 1, p. 83:. These words have been 
the subject of considerable discussion. 
Taken in its most general view πλήρωμα 
has two meanings; (1) Active; τὸ πλήρη 
ποιεῖν, implendi actio, not id quod implet, 
as Fritz. (on Rom. xi. 12) has satisfacto- 
rily proved against Storr, Opuse. τ. p. 
144, (2) Passive; either in the less 
usual sense (a) 2d quod impletum est, or 
the more common and regular sense (8), 
id quo res impletur ; compare 1 Cor. x. 
26, Mark viii. 20. Hence τὸ πλή- 
ρωμα τοῦ xp. will seem to be ‘id quo 
temporis spatium impletur, sc. eapletur ;” 
the idea being rather that of a temporal 
space (so to speak) filled up, as it were, 
by the flowing in of time; see Olsh. in 
loc., and comp. Herod. 111. 22, ὀγδώκοντα 
δ᾽ ἔτεα Céns πλήρωμα ἀνδρὶ μακρότατον. 
Fritz., on the contrary, but with less 
probability, regards πλήρωμα as the ab- 
stract notion of the concrete idea πλή- 
pns, ‘temporis plenitas,’ i. 4. ‘plenum 
tempus ;’ see, however, his very valua-. 
ble note, Rom. J. ὁ. Vol. m. p. 469 sq. 
The doctrinal meaning of this term is 
investigated at length in Hall, Bampt. 
Lect. for 1797, esp. Serm. vit. p. 211 
sq.; see also the good sermons on this 
text by Andrewes, Serm. vi. Vol. 1. p. 
49, and Donne, Serm. 11. Vol. 1. p. 39 
(ed, Alf.). 


ἐξαπέστειλεν 


94 


GALATIANS. 


Cuar. IV. 4, 5. 


᾿ Ld Ul e ἈΝ Ul 5 7 \ ¢ 4 / 
ἐκ γυναικός, γενόμενον ὑπὸ νόμον, * ἵνα τοὺς ὑπὸ νόμον ἐξαγο- 


‘sent forth,’ ‘emisit, ex coelo a sese,’ 
Beng. ; comp. Acts vii. 12, xi. 22, xvii. 
14. On the doctrinal questions con- 
nected with this word, see Petav. Trin. 
vu. 1. 10. γενόμ. ἐκ γυ- 
ναικός] ‘born of a woman ;’ defining 
participial clause added to attest the 
pure manhood of Christ, and to obviate 
any misconception of the meaning of 
the clause that follows; comp. Usteri, 
Lehrb. τι. 2.4, p. 311 sq. No doctrinal 
stress is thus to be laid either on γυναικός 
(‘absque virili semine,’ Est.), or on the 
prep. (τὸ δὲ ἐκ ἔμελλε... 
τὴν κοινωνίαν τῆς φύσεως τοῦ τικτομένου 
mpos τὴν γεννήσασαν, Basil, de Sp. Sanct. 
vy. 12; compare Theophyl. Qicum.) ; 
γυναικός being only used to mark our 
Lord’s true humanity, and ἐκ having 
only its usual and natural ref. to the 
circumstances of birth; compare Matth. 
i. 16, John iii. 6, and see Rost. u. Palm. 
Lez. s. v. 1. 2, Vol. 1, p. 818, Winer, 
Gr. § 47. Ὁ, p. 327, 328. For a sound 
and striking sermon on this verse, and 
on the general relation of woman to 
man, see Jackson, Creed, Vol. vi. p. 226 
(Oxf. 1844). The reading γεννώ- 
μενον, (found in some cursive mss., 
Ath., Theod., al.), has every appearance 
of being an explanatory gloss. 
γενόμενον ὑπὸ νόμον] ‘born un- 
der the law,’ ‘natum inter Judeos legi 
Mos, obnoxios,’ Schott ; second defining 
clause added to show that not only was 
Christ truly man (γεν. ἔκ yuv.), but also 
a true member of the Jewish nation 
(γεν. ὑπὸ vdu.), and standing in the 
same religious relations as all other 
Israelites; see Olshaus. and Turner in 
loc., and comp. Andrewes, Serm. 1. Vol. 
1. p. 13 (A.C.L.). On the most suita- 
ble rendering of γενόμενον, see notes to 
Transl. 


+ παραδηλοῦν 


ὃ. ἵνα τοὺς ὑπὸ νόμον ἐξαγ.] 


‘in order that He might ransom those 
under the law ;’ first gracious purpose of 
God's having sent forth his Son thus 
γενόμ. ἐκ γυναικ. and thus yevdu. ὑπὸ 
vduov, —the ransom of those who were 
under the same religious obligations as 
those under which our Lord vouchsafed 
to be born. The redemption was, as 
De W. (after Beng.) rightly maintains, 
not merely from the curse, but from the 
bondage of the law; comp. ver. 3. On 
the meaning of ἐξαγορ. see notes on ch, 
ili. 13. ἵνα τὴν υΐοϑεσ. 
&moX.] ‘in order that we might receive 
the adoption of sons,’ second graciots 
purpose of God, resulting from the first, 
— the adoption of sons not only of Jews, 
but of all men (ἡμεῖς), of all those whose 
nature our Lord vouchsafed to assume. 
The first ἵνα thus, by a kind of χιασμὸς 
(Jelf, Gr. § 904. 3) found occasionally 
elsewhere in the Apostle’s writings 
(comp. Philem. 6), refers to the second 
participial member γενόμ. ὑπὸ νόμον, 
while the second ἵνα refers to the first 
and less circumscribed yevdu. ἐκ -yuvai- 
«és. For examples of a double ἵνα thus 
appended to a single finite verb, comp. 
ch. iii, 14, Eph. v. 26. τὴν 
υἱοϑεσίανὔ ‘the adoption of sons ;’ 
comp. Rom. viii, 15, 23, ix. 4, Eph. i. 5. 
The interpretation, ‘conditio filiorum,’ 
‘sonship,’ adopted by several commenta- 
tors (see Ust. in loc. and Lehrb. τι. 1. 2, 
p. 186, note), both here and Rom viii. 
15, has been convincingly refuted by 
Fritz. Rom. 1. δ... Vol. u. p. 137 sq. 
We were formerly in the light of ser- 
vants, but now have been adopted and 
are free sons. Neander traces a three- 
fold gradation in this adoption; (a) as 
existing but not appropriated; (δ) as 
appropriated through faith in Christ; 
(6) as perfected by a full communion in 
his blessedness and glory; Planting, 


Caap. IV. ὅ; 6. 


GALATIANS. 


95 


- 
ράσῃ, ἵνα τὴν vioSeciav ἀπολάβωμεν. 5 ὅτι δέ ἐστε υἱοί, ἐξα- 


πέστειλεν ὁ Θεὸς τὸ Πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας 


Vol. τ. p. 477 (Bohn). ἀπολά- 
βωμεν] ‘might receive.’ The special 
force of the prep. has been somewhat 
differently explained. Of the two more 
ancient interpretations (a), that of Chrys., 
καλῶς εἶπεν ἀπολ. δεικνὺς ὀφειλομένην, 
though lexically admissible (see Win., 
de Verb. Comp. Fasc. rv. p. 13), does 
not harmonize with the context, as the 
viodecta is not here alluded to as the sub- 
ject of promise; again (6), that of Aug., 
‘non dixit accipiamus sed recipiamus,’ 
though equally admissible on lexical 
grounds (opp. to Meyer; comp. Herod. 
1. 61. and see Rost u. Palm, Lez. s. v. 
ἀπό, B, and ib. s. v. ἀπολαμβ. 2. a.) is 
more than doubtful in point of doctrine, 
as the correct dogmatical statement, ‘ ut 
quod perdideramus in Adam . . . hoc in 
Christo reciperemus’ (Iren.; see Bull, 
State of Man, p. 492, Oxf. 1844) can 
only be applied to what Adam had 
before his fall, and not to a gracious 
gift which was not bestowed on him. 
It seems best then to fall back on the 
general local meaning of ἀπό, and to 
regard the verb as hinting at receiving 
from an imaginary place where the 
things given might be conceived as 
having been laid up in store; " ἀπολαμβ. 
dicuntur imprimis illi, qui, que ipsis 
destinata et quasi reposita sunt, accipi- 
unt, Col. iii. 24, 2 Joh. 8,’ Winer, ὦ, δ. ; 
add Luke xvi. 25, ἀπέλαβες τὰ ἀγαϑά 
gov, which the context shows could 
scarcely receive any other interpretation. 

6, ὅτι δὲ κ. τ. λ.] ‘and as a proof 
that ye are sons,’ ‘quemadmodum au- 
tem’ [kamasa}, th., the δὲ introducing 
with a faintly oppositive force the dem- 
onstration of the assertion. It is dif- 
ficult to decide whether ὅτι is here 
causal (‘quoniam,’ Vulg., Clarom., Syr.- 
Philox.) or, more probably, demonstra- 


tive (πόϑεν δῆλον ὅτι, Chrys., Theoph., 
(Ecum., and by obvious inference Theod. 
and Theod. Mops.). Independently of 
the authority of the Greek commentators, 
which in such cases is very great, we seem 
justified by the context in adopting the 
latter view, as, on the one hand, the causal 
interpretation seems to interfere with the 
easy transition from the declaration of 
ver. 4, 5, to the consequence in ver. 7 ; 
and, on the other hand, the demonstra- 
tive ὅτι seems to accord better with the 
emphatic position and the tense of ἐστέ. 
The sentence is thus what is called 
brachylogical, ‘and as a proof that ye 
really are sons,’— a construction to which 
De W. and Alf. object, but which still 
seems perfectly correct and admissible ; 
see Winer, Gr. § 66. 1, p. 546, Fritz, 
Rom. ii. 14, Vol. 1. p. 117, Liicke on 
1 John v. 9. The insertion of rod 
Θεοῦ after υἱοί, in DEFG; Clarom., 
Demid., Tol., Goth., and Lat. Ff., seems 
an obvious explanatory addition. 

τὸ Πνεῦμα τοῦ υἱοῦ αὐτοῦ] ‘the 
Spirit of His Son,’ 5011. the Holy Spirit 
(«Spiritus Christi quia per Christum 
obtinetur, Joh. xiv. 16,’ Grot.), here 
suitably thus designated in harmony 
with the preceding mention of our re- 
lation to God as sons (Ust.); compare 
Rom. viii. 9, where My. Θεοῦ and Πν. 
Χριστοῦ appear interchangeable. On 
the doctrinal significance of this passage 
—that it is the ‘substantia’ and ‘ per- 
sona’ of the Spirit which dwells in the 
hearts of believers (1 Cor. vi. 19), comp. 
Petav. Trin. νι. 4. 6, Vol. 1. p. 449, 
and on the heart as the seat of the in- 
working power of God, Beck, Seeleni. 
§ 27, p. 107. In the following 
words Ree. reads ὑμῶν with BD°EJK ; 
mss.; several Vv. and Ff., but with 
slightly less probability than ἡμῶν, which 


GALATIANS. Cuap. IV. 6,7. 


95 
ἡμῶν, κρᾶζον ᾿Αββᾶ ὁ πατήρ. ' ὥστε οὐκέτι εἶ δοῦλος ἀλλὰ υἱός" 
εἰ δὲ υἱός, καὶ κληρονόμος διὰ Θεοῦ. 


7. διὰ Θεοῦ] This reading, which Tisch. has adopted with ABC!(FG διὰ Oc d v) ; 
17; Boern., Vulg., Copt.; Clem., Bas., Cyr., Did.; Ambr., Aug., Pel., Bed., 
Ambrst. (Lachm., Mey.), appears, on the whole, the most satisfactory. Fritz. 
(Opuse. p. 148) supports the Rec. on paradiplomatic considerations (Xp. and Oc, 
being confused with one another, hence omission of διὰ Χριστοῦ ; then διὰ Oe. by 
omission of Xp.), which seem somewhat precarious. In answer to the internal ob- 
jection of Usteri that the inheritance is never represented by St. Paul as coming 
διὰ Θεοῦ (compare, however, ver. 5), it may be remarked, that Θεοῦ may fairly be 
taken in its widest sense, as including the three Persons of the blessed Trinity, just 


separately mentioned ; see Windischm. in loc, 


is found in ACDIEG; many mss; 
Amit. (Flor.), Clarom., Ath. (2), and 
many Ff. and is adopted by the best 
recent editors. "ABBGa ὁ πατήρ]) 
‘Abba father ;’ Mark xiv. 36, Rom. viii. 
15. In this solemn expression 6 πατὴρ 
(nom. for vocat., Winer, Gr. § 29. 2, p. 
164) does not seem appended to the 
Aramaic ’ABBa as a mere explanation 
of it, ‘ Abba, id est, Pater’ (Beza), nor 
yet united with it to indicate the union 
of Jews and Gentiles (Hebraum ver- 
bum ad Judzos, Graecum ad Gentes... 
pertinet,’ Aug. ; comp. Andrewes, Serm. 
1v. Vol. 1. p. 60), but is appy. blended 
with it as making up the *solemnis for- 
mula’ of the early Christian prayers. 
The Aramaic title under which our 
Lord addressed his Heavenly Father 
was, probably, at a very early pe- 
riod (hence Mark Z. 6.) united to the 
Greek synonym in reverent and affec- 
tionate remembrance of Him who had 
taught and enabled us truly to call God 
Our Father; and thence used as a single 
form in all, more fervent addresses to 
God; compare Schoettg. Hor. Vol. 1. 
p- 252, where instances are given of 
addresses to God in which Hebrew 
and Greek words are somewhat simi- 
larly united. Whether there is any 
allusion to the fact that, among the 
Jews, a freedman might, by addressing 
any one with the title Abba, prepare 


the way for adoption by him (Selden, 
de Success. ch. 4. Vol. 11. p. 15), seems 
very doubtful. 

7. ὥστε x. τ. A.] ‘So then,’ ‘Conse- 
quently ; conclusion from the statements 
in the two preceding verses, ὥστε with 
its usual and proper force denoting the 
‘consecutionem alicujus rei ex antece- 
dentibus,’ Klotz, Devar. Vol. τι. p. 771. 
On the force of this particle with the 
indice. and infin., see notes on ch. ii. 13, 
and for its use with the imperative, notes 
on Phil. ii. 12. οὐκέτι εἴ 
‘thou art no more, as thou wert when 
in bondage under rudiments of the 
world.’ Meyer finds a climax of per- 
son in ἀπολάβωμεν, ver. 6, ἐστέ, ver. 6, 
εἶ, ver. 7, the mode of address becoming 
more and more personal and individual- 
izing; for further exx. of this use the 
second person in more cogent addresses, 
see Rom. xi. 17; xii. 20, xiii. 4, xiv. 4, 
1 Cor. iv. 7, al,, and comp. notes, ch, ii. 
18. εἰ δὲ vids, καὶ KAn- 
povdmos] ‘but if a son (not a slave) 
then also an heir ;’ comp. Rom. viii. 17, 
εἰ δὲ τέκνα, καὶ κληρονόμοι. Both these 
passages must appy. be explained on the 
principles of the Roman, and not of the 
Hebrew law. According to the latter, 
only sons (legitimate, ‘ex concubinis,’ 
or ‘ex incestu,’ but not ‘ex ancillis et 
Gentilibus,’ Seld. de Succ, ch. 3) suc- 
ceeded to the inheritance ; the first-born 


Crap. IV. 8. 


How then can ye now turn 
back again to the bondage 
of rudiments as, alas! ye are doing? 


having double ; according to the former 
all children, male or female; ‘nec inter- 
est utrum naturales sint an adoptivi,’ 
Gajus, Com. Inst. 11. § 2 (cited by 
Fritz.). It is scarcely necessary to ob- 
serve that vids is not to be pressed, being 
simply, as Fritz. observes, in antithesis 
to δοῦλος: women are distinctly in- 
cluded in ch. iii. 28. The whole sub- 
ject is ably investigated by Fritzsche, 
Fritzsch. Opuse. p. 143—149. 

8. ἀλλά] ‘Howbeit ;’ appeal based on 
the preceding statements, and involving 
a strong contrast between their past and 
present states. The adversative ἀλλὰ 
has thus here no species of affirmative 
force (Ust.), —a meaning which, how- 
ever, may be justified, see Klotz, Devar. 
Vol. π΄. p. 14, — but introduces an ex- 
planation of the words οὐκέτι εἶ x. τ. A., 
by the very contrast which it states; 
‘now ye are free children of God, — 
then (before the time of your viodecia) 
ye knew Him not, and were the bond- 
servants of demons.’ It need scarcely 
be added that τότε does not refer to ver. 
3 (Winer, Schott.), still less is to be re- 
garded equivalent to πάλαι (Koppe), but 
merely marks the period when they 
were not, as they now are, sons; ‘ quasi 
digito intento designat omne tempus 
quod ante vocationem Galatarum exie- 
rat,’ Grot. 
‘ignorantes, —an historic fact; con- 
trast 1 Thess. iv. ὅ, τὰ ph εἰδότα τὸν 
Θεὸν, where they are only so character- 
ized by the writer, and see Winer, Gr. 
§ 55. 5, p. 428 sq. It may be observed 
that with certain participles οὐ regularly 
and formally coiilesces, so as to express 
one single idea; see Gayler, Part. Neg. 
p. 287. ἐδουλεύσατ εἾ ‘were 
slaves ;᾿ emphatic, and, as in ver. 9, in 
a bad sense. The proper force of the 

13 


οὐκ εἰδότες] 


GALATIANS. 


97 


8° Αλλὰ τότε μὲν οὐκ εἰδότες Θεὸν ἐδουλεύ- 


aorist, as marking an action that took 
place in and belongs wholly to the past, 
is here distinctly apparent; comp. the 
exx. in Kriiger, Sprachi. § 53. 5. 1, 
Scheuerl. Syné. § 32. 2, p. 331 sq., and 
for some excellent remarks on the use 
of the tense, Schmalf. Synt. d. Gr. Verb. 
§ 60 sq., and esp. Fritz. de Aor. Vi, 
Frankf. 1837. This passage has 
been pressed into the controversy re- 
specting δουλεία and λατρεία, and is 
noticed in Forbes, Instruct. vu. 1, p. 
331 sq. φύσει μὴ 
οὖσιν Seots| ‘which by nature are 
not gods ;’ φύσει being emphatic, and 
serving to convey an unconditioned de- 
nial of their being gods αὐ all; comp. 
1 Cor. x. 20. The order in Rec. τοῖς ph 
φύσει οὖσι Scots [D®FGIK ; mss.; Syr.- 
Phil. ; Chrys., Theod., al.] is much less 
expressive, as implying that the false 
gods were thought to be true gods, 
though not naturally so, and is decidedly 
inferior in external authority to that 
adopted in the text, which has the sup- 
port of ABCD1E; 6 mss. ; Syr. (plural), 
Vulg., Goth., Copt.; Athan. (4), Nyss. 
(4), al., and is adopted by the best recent 
editors. On the meaning of φύσεε 
‘substantially,’ ‘essentially,’ and the 
connection of the verse with the argu- 
ment for the divinity of Christ, see 
Waterl. Second Def. Qu. 24, Vol. 11. p. 
722. μὴ οὖσι is a subjective 
negation, and states the view in which 
they were regarded by the yriter; see 
above, and comp. the numerous exx. 
cited by Winer, Gr. § 55. 5, p. 428. 
The student must be reminded that μὴ 
with participles is the prevailing usage- 
in the N. T., so that while od with par- 
ticiples may be pressed, it is well to be: 
cautious with regard to μή; see notes: 
on 1 Thess. ii. 15. 


Tots 


98 


GALATIANS. 


Cuar. IV. 9, 10, 


cate τοῖς φύσει μὴ οὖσιν Yeois * viv δὲ γνόντες Θεὸν, μᾶλλον 
δὲ γνωσϑέντες ὑπὸ Θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσϑϑενῆ 
καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωδεν δουλεύειν ϑέλετε; ” ἡμέρας 


9. γνόντες Θεόν] ‘after having 
known God,’ temporal participle here 
expressing an action preceding that 


specified by the finite verb ; see Winer, 


Gr. § 45. 1, p. 306, and notes on Eph, 
ii. 8, but transpose the accidentally in- 
terchanged words ‘subsequent to’ and 
* preceding.’ Olsh, finds a climax 
in εἰδότες, γνόντες, and yrwoSévtes; the 
first, merely outward knowledge that 
God is; the second, the inner essential 
knowledge in activity; the third, the 
passive knowledge of God in love. The 
distinction between the two latter (see 
below) seems correct, but that between 
«i5. and yy. very doubtful, especially 
after the instances cited by Meyer, viz. 
John vii. 27, viii. 55, 2 Cor. v. 16. 
μᾶλλον δέ] ‘imo vero,’ ‘vel potius,’ 
Rom. viii. 34; ‘ corrigentis est ut szepis- 
‘ime,’ Stalb. Plat. Symp. 173 =: see 
exx. collected by Raphel, in loc, 
yvwosxévres| ‘being known; ‘cog- 
niti,’ Vulg., Clarom. [cognoti];. not 
“‘ approbati’ (Grot.), nor even acknowl- 
edged as His own’ (Ust., compare 
Ewald), still less ‘scire facti’ (Beza), 
-— but simply, in the usual and regular 
meaning of ‘the word in the N. Τὶ, 
‘known,’ recognized ;’ see 1 Cor. viii. 
8, xiii. 12, and comp. Winer, Gr. § 39. 
3, p. 235. Before the time of their 
‘conversion, the Galatians were not 
known by God, —had not become the 
objects of flis divine knowledge; now 
they were known by Him and endowed 
‘with spiritual gifts; αὐτὸς ὑμᾶς ἐπεσπά- 
'σατό, Chrys. The distinction drawn by 
‘Olsh. (above) between γνόντες, cognitio 
activa, knowledge, which must be, if 
genuine, preceded by γνωσῶ., cognitio 
passiva, loye,— hence the corrective 
«μᾶλλον δέ, τ᾿ seems borne out by 1 Cor, 


1. c. (on which see Beng.) ; comp. Neand. 
Plant. Vol. 1. p. 157, note (Bohn.). 

mas) ‘qui fit ut,’ ‘how cometh it that ;’ 
see ch. ii. 14, ἐπιστρέφετε 
πάλιν] ‘turn back again;’ “ converti- 


> 
mini iterum’ Vulg., Clarom., 562 
las [iterum conversiestis], Syr. ; 


πάλιν not being the Homeric and Hesi- 
odic ‘retro’ (an idea involved in ἐπι- 
στρέφετε, Matth. xii. 44, 2 Pet. 11, 22), 
but denuo, iterum, the more common 
meaning in the N. T.; see exx. in 
Bretsch. Lez. s. y. The lapse of the 
Galatians into Judaism is thus repre- 
sented as a relapse into those στοιχεῖα 
among which Judaism was included: 


“πάλιν non rem eandem respicit sed 


similem,’ Glass. ap. Pol. Syn. in loc. 
τὰ ἀσϑενῆ kK. τ. λ.}] ‘the weak and 
begyarly elements ;’ ἀσϑενῇ as having no 
power to justify or promote salvation, 
πτωχὰ as having no rich dowry of spir- 
itual gifts and blessings; compare Heb. 
yii. 18, and see Grot. in loc, 
πάλιν ἄνωϑ εν] ‘again anew,’ ‘aftra 
jupana,’ Goth.; not pleonastic like 
πάλιν ἐκ δευτέρου (Matth. xxvi. 42), 
ἔπειτα μετὰ τοῦτο (John xi. 7), but ex- 
pressive of two distinct ideas, relapse to 
bondage and recommencement of its prin- 
ciples. The Galatians had been slaves 
to the στοιχεῖα in the form of heathen- 
ism; now they were desiring to enslave 
themselves again to the στοιχεῖα, and to 
commence them anew in the form of 
Judaism ; comp. ‘rursum denuo,’ Plaut. 
Cas. Prol. 33 (Wetst.), and see Hand. 
Tursell. Vol. τι. p. 279. 

10. ἡμέρα] ‘days,’ scil. Jewish Sab- 
baths, fasts, ete. (compare Rom. xiv. 5, 
6, Col. ii, 16); appy. emphatic, and not 


Cnap. IV. 10, 11. 


GALATIANS. 


99 


a \ a \ \ Ae. ἃ 2 ΤΙ a 
-παρατηρεῖσνδε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς. φοβοῦμαι 


ὑμᾶς, μήπως εἰκῆ κεκοπίακα εἰς ὑμᾶς. 


improbably placed forward as marking 
what they observed with most scrupu- 
losity ; see Alf. im Joc. It, however, 
can scarcely be considered exegetically 
exact to urge this verse against ‘any 
theory of a Christian Sabbath’ (AlIf.), 
when the Apostle is only speaking of 
legal and Judaizing observances; see 
on Col, ii, 16. παρατηρεῖσδ εἾ 
‘Ye are studiously observing,’ compare 
ZEth, tetagabu [where the Conjug. (ut. 
1, Dillm.) does not seem without its 
force] ; the force of the compound be- 
ing ΔΡΡΥ. ‘sedulo’ (Meyer), not ‘ super- 
stitiose observatis’ (Bretsch.) — a mean- 
ing which the passages adduced, e. g. 
Joseph. Ant. mt. 5. 5, παρατηρεῖν τὰς 
ἑβδομάδας, Cod. A. Relat. Tilat. (Thilo, 
Cod, Ap. p. 806), τὸ σάββατον παρατη- 
ρεῖσϑαι, do not substantiate. It may 
be observed that the primary use of 
mapa in this verb is: appy. Joca/, and by 
implication inéensive, scil. — ‘ standing 
close heside for the purpose of more 
effectually observing’ (compare Acts ix. 
24, and see Rost u. Palm, Lez. 8. v. 
Vol. τι. p. 720): the secondary force is 
more distinctly ethical, but appy. re- 
stricted to the idea of hostile observation 
(Mark iii. 2, Luke vi. 7, xiv. 1); com- 
pare Polyb. Hist. xvu. 3. 2, ἐνεδρεύειν 
καὶ παρατηρεῖν, and see exx. in Schweigh. 
Lex. Polyb.s. y., and in Steph. Thes. s. v. 
Vol. vi. p. 410. The punctuation 
of this verse is doubtful. Tisch. Mey., 
Alf., al., place a mark of interrogation 
after ἐνιαυτούς, but appy. with some- 
what less contextual probability than 
the simple period (Lachm.); as in this 
latter case the verse supplies a natural 
verification of the statement implied in 
the preceding question, explaining τίς 
Tis δουλείας τρόπος (Theod.), and form- 
ing a natural transition to the sadder 


tone of ver. 11. To derive a hint merely 
from the use of the pres. tense that the 
Galatians were then celebrating a Sab- 
batical year (Wieseler, Chron. Apost. 
p- 286, note) seems very precarious. 
καιρού 9] ‘seasons,’ ὃ. 6. of the festi- 
vals; comp. Chron. viii. 18, rod ἀναφέ- 
pew κατὰ Tas ἐντολὰς Μωῦσῇ ἐν τοῖς 
σαββάτοις, καὶ ἐν τοῖς μησί, καὶ ἐν ταῖς 
ἑορταῖς, τρεῖς καιροὺς τοῦ ἐνιαυτοῦ, and 
Lev. xxiii. 4, ἐνιαντού 9] 
‘years,’ — the sabbatical years, and (ac- 
cording to the usual explanation) the 
years of Jubilee. These latter, Meyer 
asserts on the authority of Kranold (de 
Anno Jubil. p. 79), were never really 
celebrated ; contrast, however, the direct 
command in Lev, xxv. 5, and compare 
the distinct allusions to it in other places 
(6. g. Isaiah, 1xi. 1, 2). Whether the 
year of Jubilee is here alluded to may 
be a matter of opinion; but that both 
before (opp. to Winer, RWB., Art. 
‘Jubeljahr,’ Vol. 1. p. 626) and after 
the captivity it was fully observed, there 
seems no sufficient reason to doubt; see 
Kitto, Bibl. Cyclop. Art. ‘Jubilee,’ Vol, 
II. p. 162. 

11, φοβοῦμαι buas| ‘I am appre- 
hensive of you,’ ‘res vestree mihi timo- 
rem incutiunt,’ Grot.; definite and 
independent statement receiving its fur- 
ther explanation from what follows; 
comp. Col. iv. 17, βλέπε τὴν διακονίαν 
.... ἵνα αὐτὴν πληροῖς, and see notes 
in loc. ‘To regard this verse as an ex- 
ample of that kind of attraction, where 
a word, really belonging to the subordi- 
nate clause, is made the object of, and 
assimilated by the principal clause ( Ust., 
Winer, Gr. § 66. 5, p. 552), does not 
seem grammatically exact, as in such 
cases the object of the former clause is 
nearly always the subject of the latter 


100 


Treat me now with reci- 
procity: you once despised 


GALATIANS. 


Cuar. IV. 1, 12. 


13 Γίνεσθε ws ἐγώ, ὅτε Kayo ὡς ὑμεῖς, 


me not even in my infirmity, but evinced towards me the deepest reverence and warmest love, 


(Scheuerl. Synt. § 49. 2, p. 507) 6. ψ. 
Acts xv. 36, ἐπισκεψώμεϑα τοὺς ἀδελφούς 
.... πῶς ἔχουσι: see exx. in Winer, 
1. c. and Kypke, 06s. Vol. 1. p. 375. It 
will be best then, with Lachm., Buttm., 
al. to place a comma after ὑμᾶς, and to 
regard μήπως κ. τ. A. aS ἃ Separate, ex- 
planatory clause. μήπως- -- 
κεκοπίακα) ‘lest haply I have (uctu- 
ally ) labored in vain :’ ‘wh etiam indica- 
tivum adjunctum habet, ubi rem a nobis 
pro vera haberi indicare volumus,’ Herm. 
Viger, No. 270; see also Winer, Gr. § 
56. 2, p. 446, Klotz, Devar. Vol. 1. p. 
129, and notes on ch. ii. 2. Chrysost., 
not having appy. observed this idiom, 
has unduly pressed φοβοῦμαι and μήπως, 
and implied nearly a contrary sense ; 
οὐδέπω, φησίν, ἐξέβη τὸ ναυάγιον, ἀλλ᾽ 
ἔτι τὸν χειμῶνα τοῦτο ὠδίνοντα βλέπω ; 
contrast Theod., μεμνημένος μὲν τῶν πό- 
νων, τὸν δὲ καρπὸν οὐχ ὁρῶν. εἰς 
bas] ‘upon you ;’ not ‘in vobis,’ Vulg., 
Clarom., Arm., but ‘ propter vos,’ A&th., 
or more exactly, ‘in vos, emphatica lo- 
cutio,’” Beng.; compare Rom. xvi. 6, 
ἐκοπίασεν εἰς ἡμᾶς. The meaning of εἰς 
{" Ἰοοκίπρ towards,’ Donalds. Crat. § 
170) is thus not so much simply ethical, 
‘in reference to,’ and hence ‘for you’ 
(De W.),—this being more naturally 
expressed by a dat. commodi (Ecclus. 
xxiv. 34),— as ethically-local, ‘upon 
you,’ Auth.; comp. Bernhardy, Synt. 
v. 10, p. 217: the Apostle’s labor -was 
directed to the Galatians, actually 
reached them, and so had passed 6n to 
them. 

12. γίνεσϑε ὡς ἐγώ] ‘Become as 
I am; affectionate appeal calling on 
them to treat their Apostle with reci- 
procity (see below), and reminding them 
of their former love and reverence for 
him. ὅτι κἀγὼ ὡς ὑμεῖ5] 
‘since I have become as ye are ;’ dis- 


suasive from Judaism urged on the 
ground of his own dereliction of it; 
comp. 1 Cor. ix. 20, 21. The exact 
sentiment conveyed by these words has 
received several different explanations. 
Of these (a) that of the Greek expos- 
itors — ‘ I was once a zealot for Judaism, 
as ye now are’ (ταῦτα πρὸς τοὺς ἐξ Ἴου- 
δαίων, Chrys.) —is open to the objection 
that ἤμην (‘fui, nec amplius sum’) 
would have thus seemed almost a neces- 
sary insertion (Mey.); comp. Just, ad 
Grac. 5 (Wetst.), γίνεσϑε ὡς ἐγώ, ὅτι 
κἀγὼ ἤμην ὡς ὑμεῖς. Again (δ) that of 
Bengel, Fell, al., that it is only a scrip- 
tural mode of expressing warm affection 
(1 Kings xxii. 4), ὦ. 6. ‘love me as I 
love you,’ is certainly not in harmony 
with the use of γίνεσϑε, and still less 
with the context, where apprehension 
(φοβοῦμαι ὑμᾶς) rather than Jove is what 
is at present uppermost in the Apostle’s 
thoughts. It seems best then, (c) with 
Fritz., De W., and most modern expos- 
itors, to regard the clause as urging a 
course of reciprocity on the part of the 
Galatians corresponding to that which 
had been pursued by the Apostle; ‘ be- 
come free from Judaism like me, for I, 
though a native Jew, have become (and 
am) a Gentile like you,’ ‘I am τοῖς ἀνό- 
pots ὡς ἄνομος (1 Cor. ix. 21) now, though 
περισσοτέρως ζηλωτὴς κ. τ. A. (ch. i. 14) 
then ;’ see Neand. Planting, Vol. 1. p. 
223 (Bohn), and Fritzsch. Opusc. p. 
232 sq., where the passage is fully dis- 
cussed, ἀδελφοί δέομαι 
ὑ μῶ νἹ ‘brethren, I beseech you ;’ earnest 
entreaty (‘verba περιπαδῆ, Grot.) be- 
longing not to what follows, — though 
so taken by Chrys., al., and all the an- 
cient Vy.,— but with what precedes, as 
the δέησις is in the first and not in the 
last portion. This passage is curious as 
one in which the best ancient, and the 


(Crap. IV. 12, 138. 


aderdot, δέομαι ὑμῶν' 


GALATIANS. 


»*O/7 > / 
οὐδέν με ἠδικήσατε' 


101 


15. οἴδατε δὲ ὅτι 


᾽ fol a , 
δ doSévevay τῆς σαρκὸς εὐηγγελισάμην ὑμῖν τὸ πρότερον, 


best modern interpreters, are, as happens 
but very rarely, in direct opposition to 
each other. οὐδέν we ἠδική- 
cate] ‘ye injured me in nothing ;’ al- 
lusion to their past behavior as a reason 
and motive why they should now accede 
to the entreaty just urged; ‘ye did not 
injure me formerly, do not injure me now 
by refusing to act as I beseech you to act.’ 
The connection is thus, as the parallel 
aorists ἡδικήσατε, ἐξουϑενήσατε, ἐξεπτύ- 
gate, seem distinctly to suggest, very 
close with what follows, ver. 13 and 14 
(which really make up a single period) 
forming a sort of antithetical member 
(see below) to the present clause, and 
the aor. referring to the Apostle’s first 
visit. The usual interpretation 
‘there is nothing personal between us’ 
(δηλῶν ὅτι od μίσους οὐδὲ ExSpas ἦν τὰ 
εἰρημένα, Chrys.) is both exegetically 
untenable (there was no ἔχῶρα in what 
he had said but the reverse), and gram- 
matically precarious as implying in 
ἠδικήσατε either the force of a present 
or perfect. ‘The interpr. reproduced by 
Rettig, Stud. uw. Krit. 1830, p. 109, ‘ye 
have not injured me, but Christ’ (¢ nihil 
me privatim lesistis,’ Grot.), implies an 
emphasis on μὲ which does not seem to 
exist (οὐδὲν is surely the emphatic word), 
and equally tends to infringe on the force 
of the aorist. 

13. οἴδατε Se] ‘but ye know,’ 
‘scitis potius ;’ opposition, not so much 
of clauses (this would be οὐκ — ἀλλά, 
compare Chrys.), as of the sentiments 
conveyed in the preceding clause and 
in the two verses which here follow: 
‘when I first came among you, and that 
under trying circumstances to you, far 
from wronging me, ye received me as 
an angel of God.’ δὶ ἂἄσδὃ έ- 
νειαν τῆς gapKds] ‘on account of 


weakness of the flesh ; ὃ. e. on account 
of some sickness or bodily weakness, 
which caused the Apostle to stay longer 
with the Galatians than he had origi- 
nally intended, and of which we know 
nothing beyond the present allusion: 
see, as to lexical usage, Winer, Gr. § 
49. c, p. 356, Fritz. Rom. iii. 25, Vol. 
I. p. 197, and, as to the historical proha- 
bility, Wieseler, Chron. Apost. p. 30, 
and Conyb, and Hows. δέ. Paw/, Vol. 1. 
p: 294 (ed. 1). Though, on the 
one hand, it may admitted, that the 
line of demarcation between διὰ with 
the gen. and with the accus. is occasion- 
ally so faint that, in some few passages 
(esp. with persons), an interchange 
seems really to have taken place (see 
exx. in Steph. Thes. 8. v., collected by 
Dindorf, and in Bretsch. Lez. 8. v., — 
but except Heb. v. 13, Rev. iv. 11, and 
appy- Rev. xii. 11), still in the present 
case there seems nothing so irreconcila- 
ble with the context (Peile, Bagge), or 
so improbable in itself as to lead us to 
adopt either of the two only possible 
(?) alternatives, (2) an enallage of case 
(Ust., al.), or (6) a temporal use of διά, 
scil. ‘during a period of sickness.’ To 
the first of these there is the great ob- 
jection that no certain instance has yet 
been adduced from the N. T., — neither 
John vi. 57 (see Liicke in Joc.) nor 
Phil. i. 15 (see notes im Joc.) being exx. 
in point; and to (4) the equally valid 
objection that this species of temporal, 
or, more correctly speaking, local mean- 
ing, 6. g. διὰ νύκτα, comp. διὰ πόντον, διὰ 
στόμα, etc., is only found in poetry, and 
that rarely Attic; compare Bernhardy, 
Synt. v. 18, p. 236, Madvig, Gr. § 69. 
We seem bound then to maintain the 
simple meaning of the words, and to 
refer to our ignorance of the circum~ 


GALATIANS. Cuap. IV. 14. 


u \ \ 2. . > a , > 2 ΄ 
καὶ τὸν πειρασμὸν ὑμῶν ἐν τῇ σαρκί μου οὐκ ἐξουδενήσατε 
οὐδὲ ἐξεπτύσατε, ἀλλὰ ὡς ἄγγελον Θεοῦ ἐδέξασέ με, ὡς Χρισ- 


14. ὑμῶν] So Lachm. and Tisch, (ed. 2) with AB(C? adds τὸν) ΠΙΕῸ ; 17, 89. 
67** .... Vulg., Clarom., Copt.; Cyr., Hieron., Aug., Ambrst., Sedul. (Meyer, 
Bagge). Tischendorf (ed. 2) reads μου τὸν with DSEJK ; appy. great majority of 
mss.; Syr.-Phil. (appy. Syr., Goth.), Arm.; Chrys., Thdrt., Dam., GEcum. ( Ree., 
Scholz, Fritz. om. μου, Alf.). Independently of the preponderance of external 
authority, the change from the easier to the more difficult reading seems so very 
probable, that, in spite of the internal objections of Fritz. (Opuse. p. 245 sq.), we 
can here scarcely hesitate to adopt the reading, though not the punctuation (see 


note), of Lachmann, 
tinctly advocates ὑμῶν. 


stances (Green, Gr. p. 300) any diffi- 
culties the expression may appear to 
involve. τὸ πρότερον may 
be translated either ‘formerly’ (Deut. 
ii. 12, Josh. xi. 10, Joh. vi. 61, ix. 8), 
or ‘ the first time’ (πρότερον, Heb. iv. 6, 
vii. 27). The latter is preferable; for, 
as Meyer observes, the words would be 
surperfluous if St. Paul had been only 
once. Still no historical conclusions can 
safely be drawn from this expression 
alone; see Wieseler, Chron. Apost. p. 
30, 277. 

14. τὸν πειρασμὸν ὑμῶν] ‘your 
temptation, scil. ‘your trial, which 
arose, or might reasonably have arisen, 
from the bodily infirmity on account of 
which I ministered among you;’ ἐν τῇ 
σαρκί μου coalescing with, and forming 
an explanatory addition to the otherwise 


seemingly ambiguous τὸν πειρασμ. ὑμῶν ;΄ 


comp. 2 Cor. x. 10, ἡ δὲ παρουσία τοῦ 
σώματος, ἀσϑενής, καὶ ὁ λόγος ἐξουϑενη- 
μένος, and see Mill (Append. to N. T.), 
p. 51. ‘The objection to this interpreta- 
tion, founded on the absence of the art. 
before ἐν τῇ σαρκί μου (Riick.), is here 
not valid, as πειράζειν ἔν τινι (compare 
Ecclus. xxvii. 5) is appy. an admissible 
construction ; see Winer, Gr. § 20. 2, p. 
123, and notes on Eph.i.15. Lachmann 
places a period after μοῦ, and connects 
τὸν πειρασμ. du. With ver. 13; but this 
does very little to remove the difficulty 


Mill (Append, p. 51) retracts his former opinion, and dis- 


in the former part of this verse, and 
makes the latter part intolerably harsh 
and abrupt. ν ἐξεπτύσατ εἶ 
‘loathed,’ ‘respuistis,’ Vulg., Clarom., 


© arp) [abominati estis] Syr. : ‘ plus est 


ἐκπτύειν Quam éfouseveiv, hoc enim con- 
temptum, illud et abominationem sig- 
nificat,’ Grot.; see Kypke, Observ. Vol. 
τ. p. 280. Of the compounds of πτύω, 
those ἐν and ἐκ are only used in the 
natural, and not, aS καταπτ., διαπτ., 
ἀποπτ., in the metaphorical sense; see 
Lobeck, Phryn. p. 15 sq. Probably, as 
Fritz. suggests, ἐκπτ was here used 
rather than the more common ἀποπτ. by 
a kind of alliteration after ἐ ξ ουὐϑενήσατε, 
‘non reprobastis aut respuistis,’ more esp. 
as a repetition of the same prep. in com- 
position appears to be an occasional 
characteristic of the Apostle’s style; 
compare Rom. ii. 17, xi. 7. De Wette 
feels a difficulty in ἐξουϑ. and ἐξεπτ. be- 
ing applied to πειρασμὸς on the part of 
the Galatians. Yet surely, whether 
referred to St. Paul or to the Galat., 
the expression is equally elliptical, and 
must in either case imply despising that 
which formed or suggested the πειρασμός. 
ὡς Χριστὸν ‘Ingody] (yea) as 
Christ Jesus ;’ climactic, denoting the 
deep affection with 
which he was received; comp. 2 Cor. 
y. 20; the Galatians received the Apos- 


and _ veneration 


Cuap. IV. 15. 


GALATIANS. 


103 
% 


a a * a \ a 
τὸν ᾿Ιησοῦν. ™ τίς οὖν ὁ μακαρισμὸς ὑμῶν ; μαρτυρῶ yap ὑμῖν 


tle not only as an angel, but as One 
higher and more glorious (Heb. i. 4), 


even as Him who was the Lord of 
angels. 
15. τίς οὖν] ‘Of what kind then,’ 


scil. ἣν [inserted in DEK(nFG): mss. ; 
Chrys.]; ‘qualis (not quanta), h. 6. 
quam levis, quam inconstans, égztur 
erat,’ Fritz. ; sorrowful enquiry, expres- 
sive of the Apostle’s real estimate of the 
nature of their μακαρισμός ; οἴχεται, ἀπώ- 
λετο καλῶς οὐκ ἀποφηνάμενος, ἀλλὰ δι᾽ 
ἐρωτήσεως ἐνδειξάμενος, Theod. Mops. 
If ποῦ be adopted, for which there is 
greater external authority [ABCFG ; 
6 mss.; Boern., Syr. Vulg., Copt., Arm, 
al.; Dam., Hier. al.], but which seems 
to bear every appearance of having been 
a correction (τὸ τίς ἀντὶ τοῦ ποῦ τέϑεικεν, 
Theod.), then ἐστὶν must be supplied, 
and οὖν taken in its ‘vis collectiva,’ 
whereas in the present case, what has 
been called the vis refleriva (‘takes up 
what has been said and continues it,’ 
Donalds. Crat, § 192) is more apparent ; 
see Klotz, Devar. Vol. τι. p. 719, and 
notes on Phil, ii. 1. μακαρισ- 
μός ὑμῶν] ‘the boasting of your 
blessedness,’ ‘beatitatis vestre preedica- 
tio,’ Beza; the Galatians themselves 
being obviously both the μακαρίζοντες 
(not St. Paul and others, CEcum., comp. 
Theoph.) and the μακαριζόμενοι : see 
“Rom. iv. 6 (where λέγει τὸν μακαρισμόν 
= μακαρίζει), and compare Fritz. in Joc. 
The word is occasionally found in ear- 
lier writers (6. g. Plato, Rep. 1x. 59 Ὁ, 
Aristot. Rhet. 1. 9. 4) and is of common 
occurrence in the Greek liturgies; see 
Suicer, Thesaur. 5. v. Vol. 11. p. 290 sq. 
ὀφϑαλμοὺ-ς ‘your 
eyes,’ ‘oculos vestros,’ Vulg., Clarom. ; 
not ‘ your own eyes,’ Auth. (τοὺς ἰδίους 
δὀφϑαλμούΞς), as the article and pronoun 
are found in the N. T. constantly asso- 
ciated with 6p3., where no emphasis is 


\ ε ~ 
τοὺς ὑμῶν) 


intended; compare Joh. iv. 35, and see 
the numerous exx. in Bruder, Concord. 
s, v. p. 667. ΑἹ] inferences then from 
this passage that the ἀσϑένεια of the 
Apostle was a disease of the eyes, are 
in the highest degree precarious; see 
Alf. in loc. ἐξορύξαντε5]) 
‘having plucked out,’ ‘eruissetis et de- 
dissetis,’ Vulg., Clarom.; participle ex- 
pressive of an act immediately prior to, 
and all but synchronous with that of 
the finite verb; comp. Hermann, Viger, 
No. 224. That the verb ἐξορύττειν 
(‘usgraban,’ Goth.) is a ‘verbum so- 
lemne’ (Mey.) for the extirpation of 
the eye (1 Sam. xi. 2, Herod. vir. 116, 
etc.) may perhaps be doubted, as ἐκκόπ- 
τειν ὀφϑαλμὸν Is used in cases apparently 
similar (Judges xvi. 21, comp. Lucian, 
Toxaris, 40), though more generally 
applicable to the simple destruction of 
the organ; see Demosth. 247. 11, Aris- 
toph. Nub. 24 (λίϑῳ), Plutarch, Lycurg. 
11 (βακτηρία). The Greek vocabulary 
on this subject is very varied; see the 
numerous synonymns in Steph, Thes. 
S. V. ὀφϑαλμός. ἐδώκατε] ‘ye 
would have given;’ the ἂν [ Rec. with 
D°EJK; mss.] being rightly omitted 
with great preponderating evidence [ AB: 
CDIFG; 2 mss.]; comp. Jolin xv. 22, 
xix. 11. This omission of the article 
has a ‘rhetorical’ force (Herm)., and. 
differs from the past tense with ἂν, as 
marking more definitely the certainty 
that the event mentioned in the apodo- 
sis would have taken place, if the. re- 
striction expressed or implied in the 
protasis had not existed; see Herm. de 
Partie. ἄν, p. 58 sq., Schmalfeld, Syné: 
§ 79, p. 185. Whether this distinction 
can always be maintained in the N. T. 
is perhaps doubtful, as the tendency to, 
omit ἂν in the apodosis (especially with 
the imperf.) is certainly a distinct fea-. 


ture of later Greek; see Winer, Gr. δ᾽ 


104 


a 


GALATIANS. 


Cuar. IV. 16, 17. 


Ore εἰ δυνατὸν τοὺς ofSarpods ὑμῶν ἐξορύξαντες ἂν ἐδώκατέ μοι. 
® ὥστε ἐχϑρὸς ὑμῶν γέγονα ἀληδεύων ὑμῖν ; 


Your false teachers only 
court you for selfish ends: 


% Znrovow 


iuas οὐ Karas, ἀλλὰ 


and ye are fickle. Would that I were with you, and could alter my tone. 


42.2, p. 273, and comp. Ellendt, Lez. 
Soph. 5. v. x. 1, Vol. 1. p. 126. 

16. ὥστε] ‘So then?’ ‘Ergo?’ 
Vulg., Clarom., consequence (expressed 
interrogatively) from the present state 
of things as contrasted with the past, — 
‘so then, as things now stand, am I 
become your enemy?’ 
of περιέποντες Kal ϑεραπεύοντες, καὶ τῶν 
ὀφϑαλμῶν τιμιώτερον ἄγοντες; Τί τοί- 
νυν γέγονε; πόϑεν ἡ ἔχϑρα, Chrys. 
The consecutive force οἵ ὥστε is more 
strongly pressed by Meyer, who accord- 
ingly connects the particle with the 
interrogation τίς οὖν μακαρ., of which 
it is to be conceived as expressing ihe 
special consequence, ‘is it in consequence 
of the unstable nature of your μακαρ., 
that,’ etc., — but this seems to involve 
the necessity of regarding μαρτυρῶ γὰρ 
κι τ. A. as parenthetical, and scems less 
in accordance with the context than the 
general and more abrupt reference to 
present circumstances; see De Wette 
in loc. The use of ὥστε with in- 
terrog. sentences is briefly noticed by 
Klotz, Devar. Vol. 1. p. 776. 
ἐχϑρὺς ὑμῶν γέγονα) ‘am I be- 
come your enemy,’ 2. 6. ‘hostile to you,’ 
$5,825 [dominus inimicitie] Syr. 
(both), ‘ inimicus vobis,’ Vulg., Clarom., 
‘ fijands’ [Feind], Goth., Copt., /th., 
Arm., — nearly all regarding ἐχϑρὸς as 
used substantively, and appy. actively, as 
in most of the languages above cited there 
are forms which would have distinctly 
conveyed the passive meaning. This 
latter meaning is adopted by Mey., Alf., 
al., and is not only grammatically ad- 
missible (ἔχϑρος, as the gen. shows, act- 
ing here as a substantive), but even 


οὐχ ὑμεῖς ἐστε 


contextually plausible, as the opposition 
between the former love of the Galatians 
and their present aversion would thus 
seem more fully displayed. Still as the 
active meaning yields a good sense, and 
is adopted by most of the ancient Vv., 
and as there is also some ground for 
believing that 6 ἐχϑρὸς ἄνϑρωπος (Clem. 
Recogn. τ. 70, 71, ‘ille inimicus homo’) 
was actually a name by which the Ju- 
daists designated the Apostle, the active 
meaning is to be preferred; see Hilgenf. 
Clem. Recogn., p. 78, note, Wieseler, 
Chronol. p. 277. ἀληδ εὐων] 
‘by speaking the truth,’ scil. ‘because I 
speak the truth ;” οὐκ οἶδα ἀλλὴν αἰτίαν, 
Chrys. To what period does the par- 
ticiple refer? Certainly not (a) to the 
present Epistle, as the Apostle could 
not now know what the effect would 
be (Schott); nor (ὁ) to the first visit, 
when the state of feeling (ver. 15) was 
so very different, but (c) to the second 
(Acts xviii. 23), when Judaism had 
probably made rapid advances; see 
Wieseler, Chronol. p. 277. No objec- 
tion can be urged against this from the 
use of the present (imperf.) participle, 
as the action was still lasting; see 
Winer, Gr. § 45. 1, p. 304, Schmualreld, 
Synt. § 202, p. 406. 

17. ζηλοῦσιν ὑμ.] ‘ they are pay- 
ing you court,’ scil. they are showing 
an anxious zeal in winning you over 
to their own party and opinions; con- 
trast between the honest truthfulness of 
the Apostle towards his converts, and 
the interested and self-seeking court 
paid to them by the Judaizing teachers. 
For an example of a similar use of 
(ηγλοῦν (‘sich eifrig um Jem. kiimmern, 
Rost. ἃ. Palm, Lez. 8, v.),—~ here 


Cnare. IV. 18. 


ἐκκλεῖσαι ὑμᾶς 
neither exclusively in its better sense 
(2 Cor. xi. 2) nor yet in its worse 
(Acts vii. 9; compare Chrys.), but 
in the neutral meaning of ‘paying 
court to” (‘studiose ambire,’ Fritz.), 
—see Plut. vit. 762 (cited by Fritz.), 
ὑπὸ χρείας τὸ πρῶτον ἕπονται καὶ (ζηλοῦ- 
σιν, ὕστερον δὲ καὶ φιλούσιν. 

ἀλλὰ κι τ᾿ A.| ‘nay, 
they desire to exclude you; they not 
merely follow the positive and less dis- 
honorable course of ¢ncluding you 
among themselves [Syr. reads ἐγκλ., 
but appy. only from mistake] but the 
baser and more negative one of exclud- 
ing you from others to make you thus 
court them. The omission of a gen. 
after ἐκκλ. (see Kypke, Ods. τι. 181) 
makes it difficult to determine the ob- 
jects from which the false teachers 
sought to exclude those whom they 
affected, and has caused the ellipsis to 
be supplied in various ways; 6. 9. τῆς 
τελείας γνώσεως (Chrys.), ‘a Christo et 
fiducid ejus’ (Luther), ‘ab aliis omni- 
bus’ (Schott), ‘e circulis suis,’ 7. e. ‘by 
affecting exclusiveness to make you 
court them’ (Koppe, comp. Brown), — 
the last ingenious, but all more or less 
arbitrary. The only clue afforded by 
the context is the position of αὐτοὺς, 
which suggests a marked personal an- 
tithesis, and the use of ἐκκλεῖσαι, which 
seems more naturally to refer to num- 
bers or a community (Mey.) than to 
anything abstract or individual. 
Combining these two observations, we 
may perhaps with probability extend 
the reference from St. Paul (ed. 1, 
Fritz.) to that of the sounder portion of 
the Church with which he in thought 
associates himself, and from which he 
reverts back again to himself in ver. 18. 
The moment of thought, however, rests 
really on the verb, not on the objects to 

14 


ἐκκλεῖσαι 


GALATIANS. 


ϑέλουσιν, 


105 
iva αὐτοὺς ζηλοῦτε. 
which it may be thought to refer. ‘The 


Galatians were courted, and that οὐ 
καλῶς, in every way; direct proselytiz- 
ing on the part of these teachers (if 
they had been sincere in their convic- 
tions) might have worn a semblance of 
being καλόν ; their course, however, was 
rather (ἀλλὰ) indirect, it was to ésolate 
their victims, that in their isolation they 
might be forced to affect those who thus 
dishonestly affected them. ᾿Αλλὰ thus 
preserves its proper force, and becomes 
practically corrective ; see Klotz, Devar. 
Vol. τι. p. 2, 3, Hartung, Partik. Vol. 
Il. p. 35. The reading ὑμᾶς which 
has still some few defenders (Scholef. 
Hints, p. 96, comp. De W.) appears to 
have been a conjecture of Beza. Though 
said to have been since found in a few 
mss., the assertion of Scholz, ‘ ἡμᾶς e 
codd. recent. fere omnibus’ is a com- 
plete mis-statement. ζηλοῦτε] 
‘in order that ye may zealously affect 
them ;’ purpose of the ζηλοῦσιν οὐ καλῶς, 
ἵνα not being adverbial (‘ubi, quo in 
statu,’ Fritz., Mey.), but the simple 
conjunction, here as also in 1 Cor, iv. 6, 
associated with the indic., per solecis- 
mum; see, Winer, Gr. § 41. 5. p. 259, 
and Green, Gr. p. 73, who calls atten- 
tion to the fact that both solcecisms ap- 
pear in a contracted verb, where they 
might certainly have more easily oc- 
curred. Hilgenfeld cites as a parallel 
Clem. Hom. x1. 16 (read 6), ἵνα ὑπῆρχεν, 
but the preceding clause, εἰ ϑδέλετε αὐτὸν 
ποιῆσαι, seems, structurally considered, 
in effect equivalent to εἰ ἐποίησεν, and 
ὑπῆρχεν only the imperf. ‘in re irrité 
vel infecté,’-- a usage appy. not fa- 
miliar to this expositor (see p. 131, and 
comp. notes on ch. ii. 2), but perfectly 
regular and idiomatic; see Madvig, 
Synt. § 181, Schmalfeld, Syné. § 143, p. 
294, It may be remarked that the 


100 


GALATIANS. 


Cuapr. IV. 18, 19. 


15 καλὸν δὲ τὸ ξηλοῦσϑιαι ev καλῷ πάντοτε, Kal μὴ μόνον ἐν τῷ 


παρεῖναί με πρὸς ὑμᾶς. 


Mes. and mss. (219** [Ογλῶτε], only ex- 
cepted) are unanimous in the indic., and 
that all the ancient Vv. appear to have 
regarded ἵνα as a conjunction. 

18. καλὺν δὲ τὸ ζηλοῦσϑαι 
κι τ᾿ λ.] ‘But it is good to be courted in 
a good way at all times;’ contrasted 
statement of what it is to be courted in 
a good and lasting manner. There is 
some little obscurity in this verse owing 
to the studied and characteristic mapovo- 
μασία (compare Winer, Gr. § 68. 1, p. 
560) which marks the terms in which 
it is expressed. As the explanations of 
the verse are somewhat varied, we may 
perhaps advantageously premise the fol- 
lowing limitations : —(1) All interpre- 
tations which do not preserve one uni- 
form meaning of ζηλόω in both verses 
(e.g. Riick., and even De W. and Fritz.) 
may be rejected: from which it would 
seem to follow that ἐν καλῷ does not 
point to the sphere of the ζηλοῦσϑαι, in 
the sense of the virtues which called 
out the feeling (ἐπὶ τῇ τελειότητι, The- 
oph., compare De W.), — as this would 
practically cause ζηλοῦν to pass from its 
neutral meaning ‘ambire,’ to the more 
restricted ‘admirari,;— but is to be 
regarded as simply adverbial (compare 
Bernhardy, Synt. v. 8. Ὁ, p. 211), and 
perhaps as varied only from the preced- 
ing καλῶς to harmonize structurally 
with the following ἐν τῷ παρεῖναί. (2) 
ζηλοῦσϑαι must be regarded as pass. 
(comp. Syr.), not as a middle, equiv. in 
sense to active (Vulg., Clarom., Goth.), 
as no evidence of such a use of ζηλοῦσϑαι 
has yet been found. (3) The object of 
(ηγλοῦσϑαι must be the Galatians, as in 
ver. 17, and not (Ust.) St. Paul. (4) 
ἐν τῷ παρεῖναι is not to be trans- 
lated prospectively (Peile), but must 
mean simply ‘ when I am with you.’ 


” rexvia pov ods πάλιν ὠδίνω ἄχρις 


Thus narrowed, then, the meaning 
would seem to be, ‘But it is a good 
thing to be courted, —to be the object 

of ζῆλος, in an honest way (as you are 

by me, though not by them) at all times, 

and not merely just when I happen to 

be with you.” Thus (Aododa ἐν καλῷ 

forms, as it were, a compound idea = 

(ηγλοῦσϑαι καλῶς (Peile), and is in strict 

antithesis to the act. (mA. οὐ καλῶς in 

the preceding verse; see Wieseler, 

Chron. Apost. p. 278. πρὸς 
’ the primary idea 

of direction is frequently lost sight of, 

especially with persons; compare John 

i. 1, 1 Thess. iii. 4, 2 Thess. ii. 5, and 

see notes on ch. i. 18. 

19. rexvia μου] ‘my little chil- 
dren ;’ appropriate introduction. to the 
tender and affectionate address which 
follows. Usteri, Scholz, Lachmann, and 
other expositors and editors connect 
these two words with ver. 18, putting 
a comma only after ὑμᾶς. By such a 
punctuation (suggested probably by a 
difficulty felt in the idiomatic δέ, ver. 
20) the whole effect of the present ad- 
dress is lost, and the calm and semi- 
proverbial comment of ver. 18, to which 
it now forms such a sudden and tender 
contrast, weakened by the addition of 
an incongruous appeal. The appro- 
priate and affectionate réxvia (only here 
in St. Paul, but often in St. John) is 
changed by Lachm, into τέκνα [only 
with BFG], but rightly retained by the 
majority of recent editors. 
ὠδίνω] “1 am in travail; not ‘in 
utero gesto’ (Heinsius, Ezerc. p. 424, 
compare Alf.),—a meaning for which 
there is no satisfactory authcrity in the 
N. Τὶ or the LXX, but simply ‘ partu- 


rio” Vulg. Clarom., \WioiaSs [sum 
“ Δ 


ὑμ ἃ 5] ‘with you; 


Crap. IV. 20. 


οὗ μορφωδῇ Χριστὸς ἐν ὑμῖν, ™ 


GALATIANS. 


107 


ἤϑελον δὲ παρεῖναι πρὸς ὑμᾶς 


” νυ. / \ / ee ᾽ le) > ee en 
ἄρτι καὶ ἀλλάξαι THY φωνὴν μου, OTL ἀποροῦμαιν EV ὑμίν. 


parturiens] Syr., with the idea, not so 
much of the pain, as of the long and 
continuous effort of travail; see exx. 
in Loesner, Obs. p. 333, and observe the 
tender touch in the πάλιν, scil. ὥστε τῶν 
παλαίων ὠδίνων ἀγαγεῖν εἰς μνήμην. The 
use of ὠδίνω in eccl. writers is illustrated 
by Suicer, Thes. τι. p. 1595. 
ἄχρις οὗ μορφωδῇ] ‘until Christ 
be, formed,’ ‘until the new man, Christ 
in us (ch. ii, 20, compare Eph. ii. 17) 
receive, as I doubt not he will (ἂν per- 
haps designedly omitted; see iii. 19, 
and Herm. de Partic. ἄν, p. 40), his 
completed and proper form ;’ the obvious 
meaning of this word (ἐξεικονίζεσϑαι, 
εἰδοποιεῖσϑαι, see Heinsius, Exerc. p. 
424) seeming to show that the metaphor 
is continued, though in a changed ap- 
plication. The doctrinal meaning of 
μορφ. is alluded to by Ust. Lehrd. τι. 1. 
3, p. 225 sq., but see esp. Waterland, 
on Tegen. Vol. tv. 445, who satisfac- 
torily shows that this passage cannot be 
urged in favor of a second regeneration. 
On the meaning of ἄχρι and its distinc- 
tion from μεχρί, see notes on 2 Tim. ii. 9. 
20. ἤϑελον δὲ] “1 could indeed 
wish ;’ imperf. without ἄν ; comp. Rom. 
ix. 3, Acts xxv. 22. In all such cases 
the simple imperf., which here appears 
in the true distinctive character.of the 
tense (Bernh. Synt. x. 3, 373), must 
be referred to a suppressed conditional 
clause, vellem sc. st possem, δὲ liceret 
(Fritz. Rom. 1x. 3, Vol. u. p. 246), but 
must be distinguished from the imperf. 
with ἄν, which involves a thought (‘ but 
I will not’) which is here not intended ; 
see Herm. de Partic. ἄν, p. 56, Winer, 
Gr. § 41. 2, p. 253. The distinction 
drawn by Schémann (Iseus x. 1, p. 
435, cited by Win ) between ἤϑελον or 
ἐβουλόμην with ἄν (‘significat volunta- 


tem a conditione suspensam 80. vellem, 
st liceret’) and without ἄν (‘vere nos 
illud voluisse, etiam si omittenda fueret 
voluntas, scilicet, quod frustra nos velle 
cognovimus,’ — in such cases often with 


_a preparatory μὲν) is subtle, but appy. 


of limited application, even in earlier 
Greek; in later Greck it is still more 
The 
omission of ἂν in eases of ‘ objective 
necessity’ is well treated by Stalbaum 
on Plato, Sympos. 190 ς, p. 130. 

δὲ has caused some difficulty to be felt 
in this connection. Scholef. (Hints, p. 
77) proposes to regard δὲ as redundant; 
Hilgentfeld commences with ἤϑελον δὲ a 
new clause, leaving ver. 20 an unfin- 
ished address. This is not necessary ; 
the present use of δὲ is analogous to 
its use with personal pronouns after 
vocatives or in answers (Bernhardy, 
Synt. 11. 5, p. 73, Pors. Orest. 614), the 
principle of explanation being the same, 
‘adseveratio non sine oppositione ;’ see 
Klotz, Devar. Vol. 11. p. 365 sq. This 
‘opposition’ Meyer traces in the tacit 
contrast between the subject of his wish, 
to be present with them, and his actual 


precarious; see notes on ver. 1d. 


absence and separation. ἄρτι) 
“now ;’ see notes on ch. i. 9. 

ἀλλάξαι τὴν φωνήν pov] “ἴο 
change my voice,’ 5011. to a milder, 
not necessarily to a more mournful 
(Chrys.), still less to a more severe tone 
(Michael.), which would be wholly at 
variance with the preceding affvctionate 
address. There does not, however, ap- 
tone 
last 
280, 


pear any historical allusion to the 
which the Apostle used at his 
visit (Wieseler, Chron. Apost. p. 
note), but only to the severity of tone 
adopted generally in this epistle. ‘The 
peculiar meanings of ἀλλάξαι adopted 
by Theodoret (τῶν μὲν τὴν ἐκτροπὴν 


108 


Ve understand not the 
deeper meanings of the 
law, as the allegory of 
Abraham's two sons, the 
one typical of the earthly, 


ϑρηνῆσαι τῶν δὲ τὸ βέβαιον ϑαυμάσαι; 
comp. also Theod. Mops.), Greg. Nyss. 


(μέλλων μετατιϑέναι τὴν ἱστορίαν εἰς Tpo- 


πικὴν ϑεωρίαν), Grotius (‘modo asperius _ 


modo lenius’ loqui’), Whitby (‘temper 
my voice’), al., — seem all artificial, and 
are certainly not confirmed by the two 
exx. cited by Wetst., viz. Artemidor. 11. 
20, Dio Chrys. 59, p. 575, in both of 
which there are qualifications, which 
render the meaning more apparent. 

The change of tense παρεῖναι, ἀλλάξαι, 
must not be overpressed (Peile), such a 
change being only due to the essential 
difference of meaning between the two 
verbs, and even in the case of other 
verbs being far from common; see Jelf, 
Gr. § 401. 5, Winer, Gr. § 40. 2, p. 238. 
ἀποροῦμαι) ‘I am perplexed, Arm., 


il bad - [obstupesco] Syr., ἀπορ. 
being a pass. in a deponent sense; com- 
pare John xiii. 22, Acts xxv. 20, 2 Cor. 
iv. 8. Fritz. (Opuse, p. 257) still adopts 
the pure pass. sense, ‘nam in vestro 
eetu de me trepidatur, 7. e. sum vobis 
suspectus’ (comp. Vulg., Clarom., ‘ con- 
fundor’), but this is at variance with 
the regular use of the verb in the N. T., 
and ill harmonizes with the wish which 
the Apostle has just expressed. He feels 
perplexed as to how he shall bring back 
the Galatians to the true faith; by ἀλη- 
Sevwv he had called out their aversion, 
perhaps a change of tone might work 
some good. ἐν ὑμῖν] ‘in you,’ 
scil, ‘about you ;’ ἐν, as usual, marking 
as it were the sphere in which, or 
substratum on which the action takes 
place; see Winer, Gr. § 48. a, p. 345, 
and comp. 2 Cor. vii. 16, ϑαῤῥῶ ἐν ὑμῖν. 
Other constructions of ἀπορ,. are found 


GALATIANS. 


Crap. IV. 21, 22. 


0 / , \ 
Ἵ Aéyeré μοι, of ὑπὸ νόμον SYédovtes εἶναι, 
τὸν νόμον οὐκ ἀκούετε; 


5 γέγραπται γὰρ ὅτι 


᾿Αβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης 


the other of the heavenly Jerusalem, will fully prove. 


in the N. T., 6. g. with περί, John xiii. 
22, and with eis, Acts xxv. 20. 

21. λέγετέ μοι x. τ. A.) Ilustra- 
tion of the real difference between the 
law and the promise as typified in the 
history of the two sons of Abraham; 
Sédrovtes] 
not without 


see notes on ver. 24. 
‘are willing, desirous ;’ 
emphasis and significance; οὐ yap τῆς 
τῶν πραγμάτῶν ἀκολουϑίας, ἀλλὰ τῆς 
ἐκείνων ἐκαίρου φιλονεικίας τὸ πρᾶγμα ἦν. 
τὸν νόμον οὐκ ae.) ‘do ye not 
hear the law ;’ ‘do ye not give ear to 
what it really says.’ Various shades of 
meaning have been given to this verb. 
Usteri and Meyer retain the simplest 
meaning with ref. to the custom of 
reading in the synagogues (Luke iv. 
16),— an interp. to a certain degree 
countenanced by the ancient gloss ava- 
γινώσκετε [DEFG; 3 mss. ; Vulg., 
Clarom., al.]. As however (1) it is 
fairly probable that the Jaw was not as 
commonly read in Christian communi- 
ties as in the Jewish [Justin Mart. 
Apol. τ. p. 83, only mentions τὰ ἀπομνη- 
μονεύματα τῶν ἀποστόλῶν, ἢ Ta συγγράμ- 
ματα τῶν προφητῶν; but this must not 
be pressed, as the earliest congregations, 
probably to some extent, adopted the 
practice of the synagogue; see Bing- 
ham, Antig. x11. 4], and (2) as of Sé- 
λοντες refers rather to persons Judaically 
inclined than to confirmed Judaists, the 
meaning ‘ give ear to’ (scarcely so much 
as ‘attento animo percipere,’ Schott), 
seems most suitable in the present case ; 
comp. Matth. x. 14, Luke xvi. 29, 31. 
22. γέγραπται γάρ] ‘For it is 
written ;’ explanatory proof from the 
law of the justice of the negation in- 
volved in the foregoing question. The 


Crap. IV. 23, 94. 


\ Ὁ > lel > J. 
καὶ ἕνα ἐκ τῆς ἐλευδ ἔῤας. 


“. GALATIANS., 


109 


Barra ὁ μὲν ἐκ τῆς παιδίσκης 


κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευϑέρας, διὰ τῆς ἐπαγγε- 
, 4 ὦ aR > , or ΄, ᾽ , a 
Alas. ἅτινά ἐστιν ἀλληγορούμενα: αὕται yap εἰσιν δύο SiaS7j- 


particle yap has here the mixed argu- 
mentative and explicative force in which 
it is so often found in these Epp., and 
approaches somewhat in meaning to the 
more definite profecto; see Hartung, 
Partik. γάρ, 2. 2, Vol. 1. p. 464 sq., 
Klotz, Devar. Vol. τι. p. 234 sq., and 
comp. Hand, Twrsell. Vol. 11. p. 376. 
The Apostle explains by the citation the 
meaning of his question, while at the 
same time he slightly proves the justice 
of putting it; see notes on 1 Thess. 
11..1.Ψ Tis παιδίσκη 5] ‘the 
bond-maid ; the well-known one, Ha- 
gar. The word, though here, is not 
always so restricted ; see Lobeck, Phryn. 
p- 239. 

23. ἀλλὰ] ‘Howbett.’ The full force 
of this particle may be felt in the state- 
ment of the complete opposition of 
character and nature between the two 
sons, which it introduces; ‘ Abraham 
had two sons; though sprung from a 
common father, they were notwithstand- 
ing of essentially different characters.’ 
On the force of this particle, see the 
good article by Klotz, Devar. Vol. τι. 
p- 1 sq. κατὰ σάρκα] ‘ac- 
cording to the flesh,’ 501]. ‘after the reg- 
ular course of nature,’ Bloomf. κατά 
φύσεως ἀκολουδίαν, Chrys.; not per- 
haps without some idea of imperfection, 
weakness, etc., and, as the next clause 
seems to hint, some degree of latent op- 
position to πνεῦμα; see Miiller, Doctr. 
of Sin, Vol. 1. p. 355 (Clark), Tholuck, 
Stud. u. Krit. for 1855, p. 487, and 
comp. notes on ch. iii. 3. διὰ 
τῆς ἐπαγγελία] ‘by means of, by 
virtue of (Hamm.) the promise,’ not 
‘under the promise’ (Peile) ; the prep. 
here marking not merely the ‘ condition,’ 
‘circumstances’ (δι᾽ ὑπομονῇς, Rom. viii. 


25), but, as Usteri justly remarks, de- 
noting the causa medians of the birth 
of Isaac. Through the might and by 
virtue of the promise (see Gen. xviii. 
10), Sarah conceived Isaac, even as the 
virgin conceived our Lord through the 
divine influence imparted at the Annun- 
ciation; see Chrys. in Joc., who, how- 
ever, reads κατ᾽ ἐπαγγελίαν. 

24. ἅτιν 4] ‘All which things viewed 
in their most general light ;’ (Col. ii. 
23, ἅτινά ἐστι, λόγον μὲν ἔχονται It is 
very doubtful whether Usteri is correct 
in maintaining that ἅτινά is here simply 
equivalent tod. The difference between 
ὃς and ὕστις may not be always very 
distinctly marked in the N. T., but 
there are certainly grounds for asserting 
that in very many of the cases where 
ὅστις appears used for ὃς it will be found 
to be used either, —(1) Indefinitely ; 
ὃ. 6. where the antecedent is more or less 
indefinite, either (a) in its own nature, 
from involving some general notion 
(Pape, Lex. s. v. ὅστις, 2), or (6) from 
the way the subject is presented to the 
reader; 6, g. Phil. i. 28 (where the subj. 
is really a portion of a sentence) Col. 
ii. 23, al.; in such cases the relative 
frequently agrees with the consequent, 
see exx. in Winer, Gr. § 24. 3, p. 140. 
The present passage appears to fall un- 
der this head, as the subject is not 
merely the facts of the birth of the two 
sons, but all the circumstances viewed 
generally : — (2) Classijfically, ἐ. e. where 
the subject is represented as one of a 
class or category; e.g. ch, ii, 4, 1 Cor. 
iii. 17 (see Mey. in loc.) ; comp. Matth. 
Gr. § 483, Jelf, Gr. § 816. 4:—(3) 
Explicatively, 6. g. Eph. i. 23 (see Har- 
less ¢m Joc.) ; not. merely in a causal 
sense, as is commonly asserted; see 


. 


110 


GALATIANS. . 


Cuap. IV. 24: 


και, μία μὲν ἀπὸ ὄρους Σινᾶ, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν 


Ellendt, Lex. Soph. s. ν. 8, Vol. m. p. 
385, comp. Herm. Gd, Rex. 688 : — or 
lastly (4) Differentially, i. e, where it 
denotes an attribute which essentially 
belongs to the nature of the antecedent ; 
see Jelf, Gr. § 816. 5, Kriiger, Sprachl. 
ᾧ 51. 8. 1 sq. Great difference of 
opinion, however, still exists among 
scholars upon this subject. After the 
instances cited by Struve (who has said 
all that can be said in favor of an occa- 
sional equivalence), Quest. Herod. τ. p. 
2 sq., it seems best to adopt the opinion 
of Ellendt, 2. c., that though the equiv- 
alence of doris and ὃς has been far too 
generally applied, there are still a few 
instances even in classical Greek. In 
later Greek this permutation took place 
more often, see Rost. u. Palm, Lez. s. v. 
u. Bb. 2, Vol. πι. p. 547; still it must 
never be admitted unless none of the 
above distinctions can fairly be applied. 

ἐστιν ἀλληγορούμενα)] ‘are alle- 
gorized,’ ‘are allegorical,’ ‘by the which 
things another is meant,’ Genev. Transl., 
ἑτέρως μὲν λεγόμενα, ἑτέρως δὲ νοούμενα, 
Schol. ap. Matth.; ἀλληλορίαν ἐκάλεσε 
τὴν ἐκ παραϑέσεως τῶν ἤδη γεγονότων 
πρὺς τὰ παρόντα σύγκρισιν, Theod. Mops. 
As the simple meaning of the word in 
this passage has been somewhat obscured 
by exegetical glosses, it may be observed 
the ἀλληγορεῖν properly means to ‘ez- 
press or explain one thing under the 
image of another’ (comp. Plutarch, de 
Isid, et Osir. § 32, p. 363. Ἕλληνες 
Κρόνον ἀλληγοροῦσι τὸν χρόνον), and 
hence in the pass., ‘to be so expressed ΟΥ̓ 
explained ;’ comp. Clem. Alex. Strom, 
y. 11, p. 687, ἀλληγορεῖσϑαί τινα ἐκ τῶν 
ὀνομάτων ὁσιώτερον, ib. Protrept. 11, Ὁ. 
86, ὄφις ἀλληγορεῖται ἡδονὴ ἐπὶ γαστέρα 
ἕρπουσα; Porphyr. Vit. Pythag. p. 185 
(Cantabr. 1655), where ἀλληλορεῖσϑαι 
is in antithesis to κοινολογεῖσϑαι; see 
exx. Wetst. in loc., and in Kypke, Obs. 


Vol. π. p. 282. The explanation of 
Chrys. is thus perfectly clear and satis- 
factory; ob τοῦτο δὲ μόνον (4 ἱστορία) 
πραδηλοῖ ὕπερ φαίνεται, ἀλλὰ καὶ ἄλλα 
τινα ἀναγορεύε. The remarks made 
above, ch. iii. 16, apply here with equal 
force to the late attempts of several 
modern expositors (e. g. Meyer, De 
Wette, Jowett) to represent this as a 
subjective, i. 6. to speak plainly, —an 
erroneous interpretation of St. Paul 
arising from his Rabbinical education, 
It would be well for such writers to re- 
member that St. Paul is here declaring, 
under the influence of the Holy Spirit, 
that the passage he has cited has a sec- 
ond anda deeper meaning than it ap- 
pears to have: that it has that meaning, 
then, is a positive, objective, and indis- 
putable truth; see Olshausen’s note in 
loc., Hofmann, Schrifth. Vol. 1. 2, p. 
59, and the sound remarks of Waterland 
(Pref. to Script. Vol. rv. p. 159) on the 
general nature of an allegory. 

αὖται) ‘these women;’ τῶν παιδίων 
ἐκείνων αἱ μητέρες ἣ Σάῤῥα καὶ ἡ ΓΆγαρ, 
Chrys. The insertion of the art. before 
δύο ( Rec.) is opposed to the authority of 
all the uncial MSS., and is rejected by 
nearly all modern editors. μία 
μὲν κ΄ τ. λ.] ‘one indeed from Mount 
Sinai,’ scil. originating from, taking its 
rise from, ἀπό, with its usual force, 
marking the place or centre (AlIf.) 
whence the διαϑήκη emanated ; compare 
Kriiger, Sprachi. § 68. 16. 5. The μὲν 
has here no strictly correlative δέ, as 
that in ver. 26 refers to τῇ viv Ἱερουσ. 
in the verse immediately preceding; 
comp. Winer, Gr. § 63. 2. e, p. 507. 
εἰς δουλείαν γενν ὦ σα] ‘ bearing 
children unto bondage,’ ἃ. 6. to pass un- 
der and to inherit the lot of bondage; 
δούλη ἦν [’Ayap] καὶ εἰς δουλείαν ἐγέννα, 
Theoph. ἥτις ἐστὶν “Avyap] 
‘and this is Hagar.’ The use of ὅστις 


Cuap. IV. 25. 


GALATIANS. 111 


“Ayap. “ὁ τὸ γὰρ “Ayap Σινᾶ ὄρος ἐστὶν ἐν τῇ ᾿Δραβίᾳ' 


25. τὸ γὰρ “Ayap Σινᾶ ὄρος] The reading adopted by Lachm. viz. τὸ yap Suwa with 
CFG; 17; Boern., Vulg., A&th., Arm.; Cyr., Epiph., Dam.; Orig. (interpr.) 
Hieron., al. (Ust., De W., Griesb. ‘ forsitan τ᾿ see Hofm. Schriftb. Vol. 11. 2. p. 62) 
is plausible and gives a very satisfactory sense. Still Tisch. ed. 2 (see Mull, Mey., 
Scholz,) appears to have rightly returned to the Text. Rec., as the juxtaposition of 
γὰρ and ”Ayap would render (on paradiplomatic considerations, Pref. p. xvi.) the 
omission of the latter word very probable. The conversion of the former into δὲ 
[ Tisch. ed. 1 with ADE; 37. 73s 80, Copt. (Wilk., not Bott.), Cyr. 1.] was per- 


haps suggested by the μὲν in ver. 24. 


here seems to fall under (4): it is this 
covenant peculiarly, this one of which 
the differentia is, that it originates from 
Sinai, which is allegorically identical 
with Hagar; see above, and esp. Jelf, 
Gr. § 816. 4. 

25.7d yap “Ayap x.7.A.] ‘For 
the word Hagar is Mount Sinai in Ara- 
bia,’ i.e. among the Arabians; τὸ δὲ 
Σινᾷ ὄρος οὕτω μεϑερμηνεύεται TH ἐπι- 
χωρίῳ αὐτῶν γλώττῃ, ΟἾΤΥΒ. : etymolog- 
ical reason, added almost parenthetically, 
for the foregoing statement of the alle- 
gorical identity of Mount Sinai and 
Hagar, τὸ not agreeing with “Ayap but 
referring to it in its abstract form (Jelf, 
Gr. § 457.1), and ἐν τῇ ᾿Αραβίᾳ not 
supplying a mere topographical state- 
ment (comp. Syr., Copt.), but serving 
to define the people by whom Sinai was 
so called; τοῦτο τῇ τῶν ᾿Αράβων γλώσσῃ 
“Ayap καλεῖται, Schol. ap. Matth. 
It is thus obvious that this interpreta- 
tion’ presupposes that “Ayap was a pro- 
vincial name of the mountain. Nor 
does this seem at all improbable, though 
we are bound to say that the corrobora- 
tive evidence from the modern appella- 
tions of the mountain, is less strong 
than the appeals to it (Bloomf. Forster, 
Geogr. of Arabia, Vol. τ. p. 182) would 
seem to imply. The best authority for 
the assertion seems to be the careful and 
diligent Biisching ( Erdbeschr. Vol. v. p. 
535), who adduces the statement of 
Harant, that Sinai was still called 


‘ Hadschar’ in his time (‘ Hadsch heisst 
bekanntlich auch Fels,’ -Ritter, Erd- 
kunde, Vol. Fart: 1p. 1086)5 
though now it is commonly called either 
‘Dschebel Musa’ (in a more limited 
reference), or ‘Dschebel et Tiir;’ see 
Ritter, Erdk. Vol. xtv. Part 1. p. 536, 
Martiniere, Dict. Geogr. et Crit. s. v. 
‘Sinai.’ It must also be said that the 
evidence from etymology is also not very 
strong, as the Arabian word ‘ Hadjar’ 
(comp. Chald. 43> Gen. xxxi. 47), ap- 
pears certainly only to mean ‘a stone’ 
(see Freytag, Lex. Arab. 5. v. Vol. 1. p. 
346), still, — even if we leave unnoticed 
the fact of there having been a town 
called Ἄγαρ in the vicinity (Ewald; 
compare Assemann, Bib/. Orient. Vol. 
ut. 2, p. 753), there are so many analo- 
gous instances of mountains bearing 
names in which the word ‘stone’ is 
incorporated (6. g. ‘ Weissestein’ al.), 
that there seems nothing unnatural in 
supposing that “Ayap actually was, and 
possibly may be now, the strictly pro- 
vincial name of the portion of the 
mountain now commonly called ‘ Dsche- 
bel Musa.’ This St. Paul might have 
learnt during his stay in that country. 

It must be admitted that we escape all 
this if we adopt the reading of Lach- 
mann: τὸ γὰρ Σινᾶ. . . ᾿Αραβίᾳ will then 
form a parenthesis, and the emphasis 
will rest on ἐν τῇ ’ApaBia; ‘For Mount 
Sinai is in Arabia,’ — Arabia, the home 
of the bond-maid’s children, the υἱοὶ 


XVI. 


119 


GALATIANS. 


Cuap. IV. 25, 26. 


συστοιχεῖ δὲ τῇ viv 'Ιερουσαλήμ, δουλεύει yap μετὰ τῶν τέκνων 


αὐτῆς. 


“Ayap, Baruch iii, 23; comp. Hofmann, 
Sch ifth. Vol. τι. 2. p. 62. In this case 
also διαϑήκη is the subject of συστοιχεῖ 
(opp. to Hofm.), without the grammati- 
cal distortion in making Hagar the sub- 
ject. Still there is a difficulty in the 
covenant being said συστοιχεῖν ; as δου- 
λεία (δουλεύει γάρ) is plainly the tertiwm 
comparationis between Hagar and Jeru- 
salem, and the assertion ἥτις ἐστὶν *A-yap 
is really not so much supported by the 
sentence which follows, as by the em- 
phasis which is assumed to rest on ἐν τῇ 
*ApafB., the last words of it. We have, 
therefore, nothing better to offer than the 
former interpretation. συστοι- 
χεῖ δέ) ‘she stands too in the same file 
_or rank with,’ ‘is conformable with,’ 
Arm., the nominative obviously being 
“Ayap (‘gue consonat,’ Clarom.) not 
Σινᾷ ὄρος (Vulg.), nor even μία dia- 
Shen (De W.), as there would thus be 
no point of comparison (δουλεία) bee 
tween the subject of συστοιχεῖ and 7 
viv Ἵερουσ. (Mey.); see above. The δὲ 
(‘und zwar,’ Hilgenf.) appears to add a 
fresh explanatory characteristic, and re- 
tains its proper force in the latent contrast 
that the addition of a new fact brings 
with it; see Klotz, Devar. Vol. 1. p. 
362. Συστοιχεῖν is best illustrated by 
Polyb. Hist. x. 21 (cited by Wetst.), 
συζυγοῦντας καὶ συστοιχοῦντας διαμένειν : 
where συζυγ. evidently refers to soldiers 
in the same rank, συστοιχ. to soldiers 
in the same jfile: see Fell in loc., where 
the two lists are drawn out; each name 
in which συστοιχεῖ with those in the 
same list, but ἀντιστοιχεῖ with those in 
the opposite list. The geographical 
gloss of Chrys. γειτνιάζει, ἅπτεται (‘qui 
conjunctus est,’ Vulg., ‘gamarko’ [comp. 
‘marge’] Goth.), due probably to the 
assumption that Σινᾶ ὄρος is the nom. to 


* δὲ ἄνω “Ἱερουσαλὴμ ἐλευδέρα ἐστιν, ἥτις ἐστὶν 


συστοιχεῖ, is not exegetically tenable, 
and has been rejected by nearly all 
modern expositors, τῇ νῦν ‘lep.] 
‘the present Jerusalem,’ scil. τῇ ἐνταῦδϑα, 
τῇ ἐπὶ γῆς, Schol. ap. Matth. : ‘ antithe- 
ton superne ; nunc temporis est, supra 
loci,’ Bengel. δουλεύει yap] 
‘for she is in bondage,’ scil. ταῖς νομικαῖς 
παρατηρήσεσιν, Schol. ap. Matth., comp. 
Hofmann, Schriftb. Vol. τι. 2, p. 61; 
the nom. being ἡ νῦν ‘Iep., and the γὰρ 
serving to confirm the justice of the as- 
sertion of συστοιχία. The reading 
δὲ [Rec. with DsEJK; al.; Syr.-Phil. 
(marg.), al.; Ff.] is rightly rejected by 
most recent editors with preponderant 
external evidence, viz. ABCD!FG ; many 
mss, and Vy. 

26. ἡ δὲ ἄνω Ἱερουσαλήμ) ‘But 
the Jerusalem above ;’ contrast to the 7 
νῦν ‘Iep. of the preceding verse: the cor- 
respondence of Sarah, ¢. e. the other 
covenant, with the heavenly Jerusalem 
is assumed as sufficiently obvious from 
the context. The meaning of ἄνω can 
scarcely be considered doubtful. It can- 
not be local (Mount Sion, ἡ ἄνω πόλις, 
Elsner, al.) as this is inconsistent with 
the foregoing νῦν, nor yet temporal (‘the 
ancient Jerus., the Salem of Melchize- 
dek,’ Michael. al.), as such a ref. is in- 
consistent with a context which only 
points to later periods, — but has sim- 
ply its usual ethical reference, ‘ above,’ 
‘heavenly,’ ‘que sursum est,’ Vulg., 


Clarom., \WASx9 Syr.-Phil. ; compare 


Ἱερουσαλὴμ ἐπουράνιος, Heb. xii. 22, 
Ἵερουσ. καινή, Rev. iii. 12, xxi. 2; see 
the rabbinical quotations in Wetst., and 
comp. Ust. Lehrb. τι. 1.2, p. 182. As 
Jerusalem ἡ νῦν was the centre of Ju- 
daism and the ancient theocratic king- 
dom, so Jerusalem ἡ ἄνω is the typical 


GALA 


Cnap. IV. 27, 28. 


μήτηρ ἡμῶν' 


TIANS. 113 


7 γέγραπται γάρ, Εὐφράνδητι στεῖρα ἡ ov τίκ- 


τουσα, ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς 
> / nr rn nw 
ἐρήμον μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. “ἢ ὑμεῖς δέ, ἀδελφοί, 


representation of Christianity, and the 
Messianic kingdom. On the three- 
fold meaning of Ἵερουσ. in the N. ἽΝ, 
(scil. the heavenly community of the 
righteous, the Church on earth, the new 
Jerus. on the glorified earth), and the 
distinction observed by St. John between 
“Ἱερουσαλὴμ (the sacred name) and ‘Iepo- 
σόλυμα, see Hengstengb. on Apocal. Vol. 
τι. p. 319 (Clark) ; and on the general 
use and meaning of the expression, the 
learned treatise of Schoettgen, Hore 
Hebdr. Vol. τ. p. 1205—1248. 

ἥτις κ΄ τ. A.) Sand this one (this ἄνω 
Ἵερουσ.) is our mother ;’ ἥτις being used 
appy-, as in ver. 25, in its ‘ differential’ 
sense (see notes on ver. 24) and retain- 
ing the emphasis, which, as the order 
of the words seems to imply, does not 
rest on ἡμῶν ( Winer). The ad- 
dition of πάντων before ἡμῶν (Rec. 
[Lachm.], with AJK; mss.; Arab.- 
Pol., al.) is rightly rejected by Tisch. 
al., with BCDEFG; 5. 6, and majority 
of Vv. and Ff. 

27. γέγραπται γάρ] ‘for τέ its 
written,’ proof of the clause immedi- 
ately preceding, ἥτις «. τ. A., from the 
prophetic consolation of Isaiah (ch. liv. 
1), which though esp. addressed pri- 
marily to Israel and Jerusalem (Knobel, 
Jes. p. 380), was directed with a further 
and fuller reference to the Church of 
which they were the types. 
pitov] ‘break forth (into a ery). 
The ellipsis is usually supplied by φωνήν ; 
see Rost τι. Palm, 8. v. ῥηγν., and the 
numerous examples of ῥῆξον φωνὴν cited 
by Wetst. zz Joc. The critical accuracy 
of Schott leads him to supply εὐφροσύ- 
νην (Isaiah xlix. 13, lii. 9), reverting to 
εὐφράνϑητι, on the principle that the 
ellipsis is always to be supplied from the 


context ; compare ‘ erumpere gaudium,’ 
Terent. Eun. m1 5. 2. It is perhaps 
more simple to supply βοήν, derived from 
βόησον with which ῥῆξον is so closely, 
joined, or still more probably, to regard 
ῥῆξον as understood from long usage to 
be simply equivalent to κράξον ; ῥήξατο" 
κραξάτω, Hesych. 
μᾶλλον κ. 7.A.] ‘for many are the 
children of the desolate more than of her 
that hath the husband,’ ‘multi filii de- 
* sertae magis quam,’ etc. Vulg., Clarom., 
Goth. ; πολλὰ: μᾶλλον being not simply 
equivalent to πλείονα ἤ, but implying 
that both should have many, but the 
desolate one more than the other ( Mey.). 
The compound expression τῆς ἐχούσης 
τὸν ἄνδρα answers to the simpler md>s3 


(WASudo, Syr.; sim. A£th., Arm.) 


in the original, and is thus little more 
than ‘the married one,’ the force of the 
art. (τὸν ἄνδρα) being perhaps, as Alf. 
observes, too delicate to be expressed in 
English. This prophecy is some- 
what differently applied by Clem. ad 
Cor. τι. 2, and Orig. in Rom. vi. Vol. τι. 
p- 33 (ed. Lomm.), ἡ στεῖρα being re- 
ferred more peculiarly to the Gentile 
church as opposed to the Jewish church 


ὅτι πολλὰ 


(τῶν δοκούντων ἔχειν Θεόν) ; whereas. 
St. Paul understands under the image 
of Sarah (μήτηρ ἡμῶν) the church, as: 
composed both of Jews and Gentiles, 
and thus as in contradistinction to the 
children of the law, the bond-children. 
of the ancient theocracy. 

28. ὑμεῖς δέ] ‘But ye;’ application 
of the foregoing allegory to the case of 
those whom the Apostle is now address-~ 
ing, the δὲ being here μεταβατικόν ( Har- 
tung, Partik. δέ, 2. 3. Vol. 1. p. 165, see 
notes on ch. i, 11, and marking a tran~ 

15 


114 


GALATIANS. 


Cuap. IV. 28, 29. 


κατὰ ᾿Ισαὰκ ἐπαγγελίας τέκνα ἐστέ. “ ἀλλ᾽ ὥσπερ τοτε ὁ κατὰ 
σάρκα γεννηδεὶς ἐδίωκεν τὸν κατὰ Πνεῦμα, οὕτως καὶ νῦν. 


sition to the readers while also hinting 
at their contrast to the children of rijs 
ἐχούσης τὸν ἄνδρα. If the reading 
of Rec. ἡμ.-ἐσμέν be adopted, which, 
however, though well supported [AC 
D%E(?)JK ; mss.; Syr., Vulg., Copt., 
Goth., A&th.-Platt, Arm.; Chrys., 
Theod., Theodrt., al.], is opposed to 
good external evidence [BD!E(?)FG ; 
Clarom., Sah., mss.; ASth--Pol.; Orig., 
Iren. ;,Ambr., Ambrst., al.], and is sus- 
picious as appy. being a confirmation 
to ver. 31, then δὲ must be considered 
as indicating a resumption of ver. 
26, after the parenthetical quotation 
in ver. 27; see Klotz, Devar. Vol. 1. 
p. 377, Hartung, Partik. δέ, 3. 1, Vol. 
1. p. 173. κατὰ Ἰσαάκ] ‘af- 
ter the example of Isaac ;’ κατὰ pointing 
to the ‘norma’ or example which was 
furnished by Isaac; so 1 Pet. i. 16, 
κατὰ Toy καλέσαντα, Eph. iv. 24, Col. 
iii. 10: see Winer, Gr. § 49. ἃ, p. 358. 
Several exx. of this usage are cited by 
Kypke, Obs. Vol. τι. 284, and Wetst. 
in loc. ἐπαγγελίας τέκνα) 
‘children of promise.’ These words 
‘admit of three interpretations ; — (a) 
‘children who have God’s promise ;’ or 
(b) ‘children promised by God,’ 7. e. the 
‘seed promised by God to Abraham}; or 
(c) ‘children of, ¢%. e. by virtue of, 
promise.” Both the emphasis, which 
appears from the order to rest on ἐπαγγ., 
-and the words διὰ τῆς ἐπαγγ., ver. 23, 
seem decisively in favor of the last in- 
terpretation ; compare Rom. ix. 8, and 
see Fritz. in loc. 

29. ἀλλ᾽ ὥσπερ] ‘Howbeit as;’ 
special notice of an instructive and 
suggestive comparison between the cir- 
cumstances of the types and of the an- 
titypes, ἀλλὰ with its usual adversative 
force directing the reader’s attention to 


a fresh statement, which involves a spe- 
cies of contrast to the former; ‘ye are 
children of promise it is true, howbeit 
ye must expect persecution ;’ see esp, 
Chrys. in loc., and comp. Klotz. Devar. 
Vol. m1. p. 29. ἐδίω κεν] *per- 
secuted,’ ‘persequebatur,) Vulg, Cla- 
rom., al.; imperf., as designating an 
action which still spiritually continues ; 
see Winer, Gr. § 40. 3, p. 240. Whether 
the reference is to be regarded as (a) 
exclusively to Genesis xxi. 9, m4 N31 
pas an-7S-P8 (Alf., Ewald, 
al.), or (Ὁ) to an ancient, and therefore, 
as cited by St. Paul, true tradition of 
the Jewish Church (see below) will 
somewhat depend on the meaning as- 
signed to pos in Gen. fc. That it 
may mean ‘mocked’ (opp. to Knobel 
in loc.) seems certain from Gen. xxxix. 
14, 17, and indeed from the command 
in Gen. xxi. 10. As however it does 
appear to mean no more than ‘ playing 
like a child,’ παίζοντα, LXX., ‘luden- 
tem,’ Vulg. (see Tisch. im loc., and 
Gesen. Lex. 8. v.), and as Joseph. (An- 
tig. τ. 12, 3), says only κακουργεῖν αὐτὸν 
duvduevwy, it seems on the whole best to 
adopt (δ) ; see Beresch. tut. 15 ( Wetst.), 
‘Ismael tulit arcum et sagittas et jacu- 
latus est Isaacum, et pre se tulit ac si 
luderet,’ and Studer (in Ust.), who al- 
ludes to a similar rabbinical interpreta- 
tion founded on the cabalistic equiva- 
lence in numbers of the letters in ns 
and the explicit am ; comp. Hackspan, 
Notes on Script. Vol. 1. 220. 

τὸν κατὰ Πνεῦμα) ‘him that was 
according to the Spirit,’ scil. γεννηϑέντα, 
supplied from the preceding clause. The 
prep. it need scarcely be said does not 
here point to the cause or medium, 
‘Dei opera’ (Vatabl.), but simply ‘ac- 
cording to,’ ὃ, 6. in accordance with the 


Cuar. IV. 30, 31. 


GALATIANS. 


115 


” ἀλλὰ τί λέγει ἡ γραφή ; "ExBare τὴν παιδίσκην καὶ τὸν υἱὸν 
αὐτῆς" οὐ γὰρ μὴ κληρονομήσῃ ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ 


As ye are free, stand fast 
in your freedom, 


working by promise of the Holy Spirit ; 
compare Rom. iv. 19, 20. Κατὰ σάρκα 
refers to the natural laws according to 
which Ishmael was born; κατὰ Πνεῦμα, 
the supernatural laws according to which 
Isaac was conceived and born. 

οὕτως καὶ viv] ‘so also is it now;’ 
scil. those descended from Abraham 
κατὰ σάρκα (the Jews) still persecute the 
free children of promise (the Christians). 
The sentiment is expressed in general 
terms, but perhaps may here be con- 
ceived as pointed at the pernicious ef- 
forts of the Judaizers, which probably 
involved persecution both spiritual and 
material; comp. Meyer in Joc. A 
good sermon on this text, though with 
a somewhat special application, will be 
found in Farindon, Serm. x1. Vol. 1. p. 
287 sq. (ed. 1849.) 

30. @AAd] ‘Nevertheless ;’ strongly 
consolatory declaration (παραμυϑία ἱκανή, 
Chrys.) introducing a distinct contrast 
with the preceding declaration of the 
persecution, and calling away the 
thought of the reader to a totally fresh 
aspect ; ‘avocat mentem ab illis tristi- 
bus ad illam rem, quam jam opponit,’ 
Klotz, Devar. Vol. τι. p. 6. 

n γραφή] ‘the Scripture. The fol- 
lowing words are really the words of 
Sarah to Abraham, but confirmed, ver. 
12, by God Himself; «ejecta est Agar 
Sard postulante et Deo annuente,’ Est, 
The interrogative form which introduces 
the citation gives it force and vigor; 
comp. Rom. iv. 3, x. 8, xi. 4. 

οὐ κληρονομήσῃ] ‘shall in no wise 
be heir ;? emphatic: ‘liberi autem ex 
concubina conditionis servilis aut extra- 
nea seu gentili a successione plane apud 
Ebreos excludebantur,’ Selden, de Suc- 
3688. cap. 3, Vol. u. p. 11, Hammond 


υἱοῦ τῆς ἐλευϑέρας. 


at Ato, 


cites the instance of Jephthah, who was 
thrust out by his brethren, under the 
second condition of the law, as the son 
of a strange woman; Judges xi. 2. 
With regard to the use of οὐ μὴ with 
the subj. [κληρονομήσει BDE; mss.; 
Theoph.], it may be observed that the 
distinction drawn by Hermann (Ged. 
Col. 853) between οὐ μὴ with future 
indic. (duration or futurity) and with 
aor. subj. (speedy occurrence) is not ap- 
plicable to the N. T., on accouut of (1) 
the varyings (as here; (2) the decided 
violations of the rule where the MSS. 
are unanimous, e.g. 1 Thess. iv. 15: 
and (3) the obvious prevalence of the 
subjunctive over the future, both in the 
N. T. and ‘fatiscens Greecitas;’ see Lo- 
beck, Phryn. p. 722, Thiersch, Pentat. 
um. 15, p. 190, and exx. in Gayler, p. 
433. On the general use of the united 
particles see Winer, Gr. § 56. 3, p. 450, 
and esp. Donalds. Craé. § 394, Gayler, 
Partic. Neg. p. 405, exx. p. 430, and 
on the best mode of translation, notes 
on 1 Thess. iv. 15 ( Transt.) 

31. 514] ‘Wherefore; commencement 
of a short semi-paragraph stating the 
consolatory application of what has pre- 
ceded (‘quamobrem; aptius duas res 
conjungit,’ Klotz. Devar. Vol. τι. p. 173), 
and passing into an exhortation in the 
following verse. It is very difficult to 
decide on the exact connection, as St. 
Paul’s use of διό does not appear to 
have been very fixed. Sometimes, as 
Rom. ii. 1, Eph. ii. 11, iii, 13, iv. 25, 
it begins a paragraph; sometimes (es- 
pecially with καὶ) it closely connects 
clauses, as Rom. i. 24, iv. 22, 2 Cor. iv. 
13, v. 9, Phil. ii. 9; while in 2 Cor. xii, 
10, 1 Thess. y. 11 (imperat.), it closes 
a paragraph, though not in a way 


110 


ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευϑέρας. 


GALATIANS. 


Cuar. IV. 30— V. 1. 


V. "τῇ 


1. τῇ ἐλευϑερίᾳ x. τ. A.] The difficulty of deciding on the true reading of this 
passage, owing to the great variation of MSS., is very great. The reading of 
Lachm., τῇ ἐλευϑερίᾳ ἡμᾶς Χριστὸς ἠλευϑέρωσεν στήκετε οὖν, is plausible, and well 
supported, as ἦ is omitted by ABCD!; mss.; Copt., Damase., al.; still the doubt- 
ful meaning of the dat. éAevSep, (not the article, at which Riick. stumbles), and 
the abrupt character of the whole, make it, on internal grounds, very difficult to 


admit. 


Tisck. (so Matth., Scholz, Rinck, Riick., Olsh., al., though differing in 


other points) seems rightly to have retained 7 with D9EJK (FG ἡ éAeus. ἡμ. ; com- 
pare Vulg., Clarom.) ; mss. Syr. ; Chrys., ‘heod. (2), al., as the H is less likely 
to have arisen from a repetition of the first letter of HMAS (Mey.), than to have 


strictly similar to the present. On the 
whole, it seems most probable that St. 
Paul was about to pass on to an appli- 
cation, of, not a deduction from, the 
previous remarks and citation. He 
commences with διό, but the word 
ἐλευϑέρας suggesting a digression (see 
Davidson, Introd. Vol. τι. p. 148), he 
turns the application by means of τῇ 
ἐλευϑερίᾳ, into an inferential exhortation 
(Eth. erroneously makes the first clause 
a reason ‘quia Christus’), ver. 1, and 
recommences a new parallel train of 
thought with ἴδε ἐγώ. We thus put a 
slight pause after iv. 30, and a fuller one 
after v. 1. If ἡμεῖς δὲ be adopted 
[AC; mss.; Copt.; Cyr. (1), Damasc., 
al.] the connection will be more easy. 
Ver. 80 describes the fate of the bond- 
children ; ver. 31 will then form a sort 
of consolatory conclusion, deriving some 
force from the emphatic KAnpov.; ‘but 
we shall have a different fate; we shall 
be inheritors, for we are children, not 
of a bond-maid, but of a free-woman.’ 
This reading is, however, more than 
doubtful, as appearing to be only a 
repetition from ver. 28. For ἄρα (Rec. ), 
which would perhaps imply a little more 
decidedly than διὸ a continuance of what 
was said (Donalds. Crat, § 192), the 
external evidence [JK ὀ (ἄρα οὖν FG, 
Theodrt.] is very weak, and the proba- 
bility of correction not inconsiderable. 
παιδίσκη] ‘of a bond-maid,’ scil. 


‘of any bond-maid.’ The omission of 
the article may be accounted for, — not 
by the negative form of the proposition 
(Middleton im loc.), but by the princi- 
ple of correlation, whereby when the 
governing article is anarthrous (here pos- 
sibly so after the predicative ἐσμέν, 
Middl. p. 43) the governed becomes 
anarthrous also; see Middl. Gr. Art. 
ut. 3. 7, p. 50 (ed. Rose), comp. Winer, 
Gr. § 19. 2. Ὁ, p. 113 sq. As, however, 
παιδίσκη appears in every other place 
with the art. (even after the prep. in 
ver. 23), the present omission is perhaps 


‘more probably regarded as intentional, 


and as designed to give a general char- 
acter to the Apostle’s conclusion; see 
Peile in loc. Τῆς ἐλευϑέρας cannot, 
however, be translated ‘ of a free woman.’ 


Cuarter V. 1. τῇ ἐλευϑερίᾳ 
k. τ. A.] ‘Stand firm, then, in the free- 
dom for which,’ ete.; inferential exhor- 
tation from the declaration immediately 
preceding. Of the many explanations 
which the expression τῇ ἐλευϑερίᾳ στή- 
κειν has received, the two following 
appear to be the most probable; (a) 
‘ libertati stare, quam deserere est nefas,” 
Fritz. Rom. xii. 12, Vol. mt. p. 80, 
Winer, Gr. § 31. 3. obs. p. 244 (ed. 5; 
less distinctly p. 188, ed. 6) ; (8) ‘quod 
attinet ad libertatem, stare,’ Bretschn., 
Meyer on 2 Cor. i. 24. The objection 


to (a) is, that such expressions as τῇ 


% 


Cuap. V. 1. GALATIANS. 


117 
ἐλευϑερίᾳ ἣ ἡμᾶς Χριστὸς ἠλευϑέρωσεν στήκετε οὖν, Kal μὴ 
πάλιν ζυγῷ δουλείας ἐνέχεσϑ ε. 


been omitted from having been accidentally merged in it. His omission of οὖν, 
however, with DE; Vulg., Clarom., Syr. (Philox.); Theodrt. (2) against ABC! 
FG; 10. 17. 31. 37, al.; Boern., Augiens., Goth., Copt., al.; Cyr., Aug., al. — 
does not seem tenable. The order Χριστὸς ἡμᾶς ( Rec.) has but weak external 
support [CJK; mss.; appy. some Vv.; Chrys., Theod.], and is reversed by most 


recent editors. 


δλίψει ὑπομένειν are not strictly similar, 
as the idea of a hostile attitude (dat. 
incommodi) is involved in the dative, 
‘calamitatem non subterfugientes,’ etc., 
80 ὑποστῆναί τινι, μένειν τινι (Bernh. 
Synt. ut. 13. Ὁ, p. 98), and Hom. 17. 
xxI. 600, στῆναί τινι. The latter inter- 
pretation seems thus the most correct ; 
the dative, however, must not be trans- 
lated too laxly (‘as regards the free- 


dom’), as it serves to call attention to. 


the exact sphere in which, and to which, 
the action is limited, 6. g. ἔστη τῇ διανοίᾳ, 
Polyb. xxr. 9. 8; see Scheuerl. Synt. 
§ 22. 2, p. 179, and notes on ch. i. 22. 

It may be remarked that we sometimes 
find an inserted ἐν (1 Cor. xvi. 13, 
compare Riick.) without much apparent 
difference of meaning, still it does not 
seem hypercritical to say that in this 
latter case the idea of the ‘sphere or 
element in which’ was designed by the 
writer to come more distinctly into 
view ; compare Winer, Gr. § 31. 8, p. 
194. On the meaning of στήκειν, which 
per se is only ‘stare’ (Vulg., Clarom.), 
but which derives its fuller meaning 
from the context ; comp. Chrys., στήκετε 
εἰπών, Tov σάλον ἔδειξε, and see notes on 
Phil. i, 27. ἢ] ‘for which ;’ dat. 
commodi. The usual ad/atival explana- 
tion ‘qua nos liberavit’ (Vulg.), scil. 
ἣν ἡμῖν ἔδωκεν (so expressly Conyb.), 
may perhaps be justified by the common 
constructions χαίρειν χαρᾷ, εἴς.» but as 
it is very doubtful whether this con- 
struct. occurs in St. Paul’s Epp. (1 
Thess. iii, 9 seems an instance of at- 


traction; see notes in loc.), it seems 
safer to adhere to the former explana- 
tion ; see Meyer in Joc. (obs.) For 
a good sermon on the notion of Chris- 
tian liberty, see Bp. Hall, Serm. xxv1. 
Vol. v. p. 339 sq. (Talboys). 

πάλιν refers to the previous subser- 
vience of the Galatians to heathenism; 
see notes on ch. iv. 9. ζυγῷ 
δουλείας] ‘the yoke of bondage,’ not 
‘a yoke,’ etc., Copt., Ewald, al.; the 
anarthrous δουλεία (comp. Winer, Gr. 
§19. 1, p. 109) being appy. used some- 
what indefinitely to mark the general 
character of the ζυγόν, and by the 
principle of correlation causing the gov- 
erning noun to lose its article; see Mid- 
dleton, Gr. Art. m1. 3. 6, and compare 
notes on ch. v. 31. It will be observed 
that πάλιν is more easily explained on 
the hypothesis of ζυγῷ being taken in- 
definitely ; the present view, however, 
seems most in accordance with the defi- 
nite statement in ver. 2; ζυγὸν δὲ δου- 
λείας τὴν κατὰ νόμου ζωήν, Theod. On 
the use of the gen. as denoting the pre- 
dominant nature or quality inherent in 
the governing noun, see Scheuerl. Synt. 
§ 16. 8, p. 115, and compare Soph. Aj. 
944, οἷα δουλείας ζυγὰ, Aisch. Agam. 
365, δουλείας γάγγαμον. 
χεσϑεῖ ‘be held fast;’ not exactly 


> , 
ενε- 


a ws Z “2 [mancipemini, subjiciatis 
vos], but simply ‘implicamini,’ Beza, 
with ref. perhaps to the tenacity of the 
hold, and the difficulty to shake it off; 
comp. Beng. For exx. of the use of 


118 


If ye submit to cireum- 
cision, ye are bound to the 
whole law, and your union 
with Christ is wholly void. 


ὃ μαρτύρομαι δὲ 


the verb both in a physical (Herod. 1. 
121, évéxoua τῇ παγῇ)», and in an ethi- 
cal sense (Plutarch Symp. um. qu. 3. 1, 
ἐνέχεσϑαι δόγμασιν Πυϑαγαρικοῖς), see 
Kypke, Ods. Vol. u. p. 285, and Wetst. 
tn loc. 

2, ἴδε ἐγὼ Παῦλος] ‘Behold I 
Paul ;’ emphatic and warning declara- 
tion (τόση ἀπειλή, Chrys.) of the dan- 
gerous consequences, and worse than 
uselessness of undergoing circumcision, 
The Apostle’s introduction of his own 
name (compare 2 Cor. x. 1, Eph. iii. 1), 
prefaced by the arresting ἴδε (‘atten- 
tionem excitantis est,’ Grot.), has been 
differently explained. The most natu- 
ral view seems to be that it was to in- 
crease conviction (Sappodvros ἦν οἷς λέ- 
yet, Chrys., comp. Theod.) and to add 
to the assertion the weight of his Apos- 
tolic dignity; τῆς τοῦ προσώπου ἄξιο- 
πιστίας ἀρκούσης ἀντὶ πάσης ἀποδείξεως, 
Chrys. On the accentuation of ἴδε, 
which, according to the grammarians, 
is oxytone in Attic and paroxytone in 
non-Attic Greek, see Winer, Gr. § 6. 1, 
p. 47. ἐὰν περιτεμν.}] ‘if 
ye be circumcised ;’ ἃ. 6. if you continue 
to follow that rite,’ the present marking 
the action as one still going on. On 
the use of ἐὰν with pres. subj., compare 
notes on ch, i. 8, 9. οὐδὲν 
ὠφελήσει) ‘shall profit you nothing ;’ 
the fut., having no ref. whatever to the 
nearness of the Lord’s παρουσία (Mey.), 
but simply marking the certain result of 
such a course of practice; ‘Christ (as 
you will find) will never profit you any- 
thing ;’ see Winer, Gr. § 40. 6, p. 250, 
and compare Schmalf. Synt. § 57, p. 
116 sq. ὃ 

8. μαρτύρομαι δέ]! ‘yea I bear 
witness,’ testiticor autem,’ Vulg., Cla- 


GALATIANS. 


Cuap. V. 2, 3. 


ΞἼδε ἐγὼ Παῦλος λέγω ὑμῖν ὅτι ἐὰν πε- 
ριτέμνησθε Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει' 
πάλιν παντὶ ἀνὰ ρώπῳ περιτεμνομένῳ ὅτι ὀφει- 


rom., not ‘enim,’ Beza; further and 
slightly contrasted statement; the δὲ 
not being merely connective, but as 
usual implying a certain degree of op- 
position between the clause it introduces 
and the preceding declaration; ‘not 
only will Christ prove no benefit to you, 
but you will in addition become debtors 
to the law;’ see Klotz, Devar. Vol. u 
p- 362, Hermann, Viger, No. 343. Ὁ, 
and for a notice of the similar use of 
‘autem,’ Hand. Tursell, Vol. 1. p. 562. 
The verb μαρτύρομαι, a δὶς Aeydu., in St. 
Paul’s Epp. (Eph. iv. 24, compare. Acts 
xx, 26), is here used in the sense of 
μαρτυροῦμαι, appy. involving the idea 
of a solemn declaration, as if before 
witnesses ; comp. notes on Eph, iv. 24. 
That there is no ellipsis of Θεὸν (Hil. 
genf., Bretschn.) appears plainly from 
Eph ὦ. c., and from the similar usage of 
the word in classical Greek, e. g. Plata 
Phileb. 47 τ, ταῦτα δὲ τότε μὲν οὐκ 
ἐμαρτυράμεϑα, νῦν δὲ λεγόμεν. Dindorf 
in Steph. Thess. 8. ν. cites Eustath. 11, 
p. 1221. 33, ὡς af ἱστορίαι μαρτύρονται. 
πάλιν may refer to the preceding verse, 
or to a previous declaration of the same 
kind made by word of mouth. The 
former is more probable, as παντὶ ὰν- 
ϑυρώπῳ appears a more expanded applica- 
cation of ὑμῖν, ver. 2; οὐχ ὑμῖν λέγω 
μόνον, φησίν, ἀλλὰ καὶ παντὶ ἀνϑρώπῳ 
περιτεμν., Chrys.; see Neander, Plant- 
ing, Vol. 1. p. 214 note (Bohn). 
περιτεμνομένῳ)] ‘submitting to be 
circumcised,’ ‘undergoing circumcision, 
‘circumcidente se,’ Vulg., Clarom., or, 
more idiomatically ‘gui curat se cir- 
cumcidi,’ Beza,—but less accurately, 
as the participle is anarthrous, and what 
is called a tertiary predicate; see Don- 
alds. Crat. § 306, ib. Gr. § 495. 


Cuap. V. 4, 5. 


GALATIANS. 


119 


aA An > Ὲ- 
λέτης ἐστὶν ὅλον τὸν νόμον ποιῆσαι. * κατηργῆδητε ἀπὸ τοῦ 


Χριστοῦ οἵτινες ἐν νόμῳ δικαιοῦσϑε, τῆς χάῤυιτος ἐξεπέσατε. 
διε a Ν , 3 ! > ὃ, ὃ , > ὃ ΝΥ 
ἡμεῖς γὰρ Πνεύματι ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεδα. 


The tense περιτεμν.» ποῦ περιτμηϑέντι or 
περιτετμημένῳ, must not be overlooked : 
it was not the circumcised, as such, that 
had become in this strict sense ὀφειλέται 
ὕλον τὸν νόμον ποιῆσαι, but he who was 
designedly undergoing the rite. “Ὅλον, 
as its position shows, is emphatic; ὅλην 
ἐφειλκύσω τὴν δεσποτείαν, Chrys. 

4. κατηργήδητε ard τοῦ Χρ. 

‘Ye were done away from Christ,’ ‘Your 
union with Christ became void,’ scil. 
‘when you entered upon the course 
which now ye are pursuing;’ further 
and forcible explanation of Χριστὸς ὑμᾶς 
οὐδὲν ὠφελήσει (ver. 2), the absence of 
all connecting particles serving to give 
the statement both vigor and emphasis. 
The construction is what is called ‘ praeg- 
nans’ (Rom. vii. 2, 6, see Winer, Gr. § 
66. 2, p. 547); ἀπό, strictly considered, 
not belonging to κατηργέϑητε in the 
sense of ἠλευϑερώϑητε ἀπό, but to some 
word which can easily be supplied, e. g. 
κατηργήϑητε καὶ ἐχωρίσϑητε ἀπὸ Xp., 
‘nulli estis redditi et a Christo avulsi ;’ 
comp. 2 Cor. xi. 3, φϑείρεσϑαι ἀπό, and 
Fritz. Rom. 1. c. Vol. τι. p. 8, 9. 
The verb katapyéw is a favorite word 
with St. Paul, being used in his Epp. 
(the Ep. to the Hebrews not being in- 
cluded) twenty-five times. In the rest 
of the N. T. it is used only twice, Luke 
xiii. 7, Heb. ii. 14, and in the whole 
LXX. only four times, all in Esdras. 
It is rare in ordinary Greek ; see Eurip. 
Pheniss. 753, and Polyb. Frag. Hist. 
69. The τοῦ is omitted by Lachm. 
with BCDIFG; 2 mss.; Theoph., — 
but, as being less usual, esp. when pre- 
ceded by a prep., is more probably re- 
tained, with AD®EJK ; nearly all mss, ; 
Chrys., Theod., Dam., al. ( Tisch. ). 


ἐν νόμῳ δικαιοῦσϑ εἶ ‘are being 


2 
Justified in the law,’ ‘in lege,’ Vulg., 
Clarom.; ἐν not being instrumental 
(Ewald), but pointing to the sphere of 
the action; compare notes on ch. iii. 11. 
The pres. δικαιοῦσϑε is correctly referred 
by the principal ancient and modern 
commentators to the feelings of the sub- 
ject (ὡς ὑπολαμβάνετε, Theophyl., ‘ut 
vobis videtur,’ Fritz. Opuse. p. 156) ; 
compare Goth. ‘ garaihtans qiPib izvis’ 
[justos dicitis vos]. On this use of the 
subjective present (commonly employed 
to indicate certainty, prophetic confi- 
dence, expectation of speedy issue, etc.), 
see Bernh. Synt. x. 2, p. 371, Schmal- 
feld, Synt. § 54. 2, p. 91. 
χάριτος ἐξεπέσατε) ‘ye fell away 
from grace; the aor., as in the first 
clause, referring to the time when legal 
justification was admitted and put for- 
ward; see, however, notes to Transit. 


THIS 


On the meaning of ἐκπίπτειν τινος (‘al- 
iqua re excidere, scil. ejus jacturam 
facere’) see Winer, de Verb. Comp. Fasc. 
1. ἢ. 11, and comp. Plato, Rep. νι. 496, 
ἐκπεσεῖν φιλοσοφίας, Polyb. xu. 14, 7, 
ἐκπίπτειν τοῦ καϑήκοντος. The Alex- 
andrian form of aor. ἐξεπέσατε is noticed! 
and illustrated by exx. in Winer, Gr. 
§ 13. 1, p. 68 sq.; compare Lobeck, 
Phryn. p. 724. 

5. ἡμεῖς γάρ] ‘For we;’ proof of 
the preceding assertion by a declaration 
e contrario of the attitude of hope and 
expectancy, not of legal reliance and 
self-confidence, which was the charac- 
teristic of the Apostle and of all true 
Christians. If δὲ had been used, the 
opposition between ἡμεῖς and οἵτινες: 
(ἡμεῖς) would have been more prominent: 
than would seem in harmony with the. 
context and with the conciliatory. char-- 
acter of the present address. 


120 “ 


Πνεύματι] "ὃν the Spirit,’ ‘Spiritu,’ 
Vulg., Clarom., with an implied con-, 
trast to the σὰρξ which was the active 
principle of all legal righteousness ; 
comp. ch. iii. 3, and notes ir loc. The 
dative is not equivalent to ἐν Πνεύματι 
(Copt.), still less to be explained as 
merely adverbial, ‘spiritually’ (Middl. 
in loc.), but, as the context suggests, 
has its definite ablatival force and dis- 
tinct personal reference; our hope flows 
from faith, and that faith is imparted 
and quickened by the Holy Spirit. No 
objection can be urged against this in- 
terpr. founded on the absence of the 
article, as neither the canon of Middle- 
ton (Gr. Art. p. 126, ed. Rose), nor the 
similar one suggested by Harless ( Ephes. 
ii. 22.), — that τὸ Πνεῦμα is the personal 
Holy Spirit, πνεῦμα the indwelling in- 
fluence of the Spirit (Rom. viii. 5), can 
at all be considered of universal applica- 
tion; see ver. 16. It is much more 
natural to regard Πνεῦμα, Πνεῦμα ἅγιον, 
and Πνεῦμα Θεοῦ as proper names, and 
to extend to them the same latitude in 
connection with the article; see Fritz. 
Rom, viii. 4, Vol. τι. p. 105. ἐκ 
πίστεω 5] ‘from faith, as the origin 
and source (comp. notes on ch. iii. 22), 
—in opposition to the ἐν νόμῳ of the 
preceding clause, which practically in- 
cludes the more regular antithesis ἐξ 
ἔργων. ἐλπίδα δικαιοσύ- 
νη 5] ‘the hope of righteousness.’ 'ΤῊΪ5 
is one of those many passages in the 
N. T. (see Winer, Gr. § 30.1, p. 168) 
in which it is difficult to decide whether 
the genitive is subjecti or objecti; the ἐν 
διὰ δυοῖν, ‘spem et justitiam (zternam),’ 
suggested by Aquinas, being clearly in- 
admissible. If (a) the gen. be subjecti, 
ἐλπίδα δικαιοσ. must be ‘ipsum pre- 
mium quod speratur, sc. vitam :ter- 
nam’ (Grot.), ‘coronam gloriv que jus- 
tificatos manet’ (Beza), ἐλπὶς being used 
μετωνυμικῶς for the thing hoped for: 


GALATIANS. 


Cuap. V. 5. 


if (8) objecti, then simply ‘speratam 
justitiam,’ the hope which turns on 
δικαιοσύνη as its object, — fairly para- 
phrased by A2th., ‘we hope we may be 
justified ;’ sim. Tynd., Cran. Of these 
(8) seems clearly most in accordance 
with the context, as this turns not so 
much upon any adjunct to δικαιοσύνη as 
upon δικαιοσύνη itself; ‘Ye,’ says St. 
Paul, in ver. 4, ‘think that ye are al- ; 
ready in possession of δικαιοσ. (δικαι- 
ovade) , we on the contrary hope for it.’ 
There is no difficulty in δικαιοσύνη thus 
being represented future. For in the 
first place this view necessarily results 
from the contrast between Judaism and 
Christianity. The Jew regarded δικαιοσ. 
as something outward, present, realiza- 
ble; the Christian as something inward, 
future, and, save through faith in Christ, 
unattainable. And in the second place, 
δικαιοσύνη is one of those divine results 
which, as Neander beautifully expresses 
it, ‘stretch into eternity:’ it conveys 
with it and involves the idea of future 
blessedness and glorification ; obs ἐδικαί- 
woev τούτους καὶ ἐδόξασεν, Rom. viii. 30 ; 
see Neand. Planting, Vol. 1. p. 478 
note (Bohn). ἐλπίδα ἀπεκ- 
δεχόμεδ α] ‘tarry for, ‘patiently 
wait for. This expressive compound 
has two meanings (a) local, with refer- 
ence either tothe place from which the 
expectation is directed to its object (‘in 
quo locatus aliquem expectes,’ Fritz.), 
or, more usually, the place whence the 
object is expected to come (‘unde quid 
expectaretur,’ Winer), — a decided trace 
of which meaning may be observed in 
Phil. iii, 20: (δ) ethical, with ref. to 
the assiduity of the expectation, ‘studi- 
ose constanter expectare,’ — the mean- 
ing in the present case and appy. in all 
the remaining passages in the N. T.; 
comp. viii. 19, 23, 25, 1 Cor. i. 7, Heb. 
ix, 28, 1 Pet. iii. 20 (Lachm., Tisch. ), 
and see Tittmann, Synon. p. 106, Fritz. 


Cuar. V. 6. 


6 


GALATIANS. 


121 


é \ x A is fal ” ᾿ς ἊΨ "ἢ Μ » 8 
Vv yap ploT@ σου OUTE περίτομη Tb ἰσχύει OUTE akKpopuao- 


4 > \ / > ee} , 5 , 
Tia, ἀλλὰ πίστις δι’ ἀγάπης ἐνεργουμένη. 


Opuse. p. 156, Winer, Verb. Comp. 
Fase. tv. p. 14. It may be added 
that the expression ἐλπίδ. ἀπεκδ. is not 
pleonastic for éAm. dic. ἔχομεν (Ust., 
comp. A&th.), but, as Fritz. observes, 
forcible and almost poetical (Eur. Alcest. 
130, ἐλπίδα προσδέχωμαι), ἐλπίδα being 
the cognate accus. ; comp. Acts. xxiv. 15, 
ἐλπίδα .. 
ται, Tit. ii. 18, προσδεχόμενοι τὴν μακα- 
‘he whole clause may be 


. ἣν καὶ αὐτοὶ οὗτοι προσδέχον- 


ρίαν ἐλπίδα. 
thus paraphrased : ‘ by the assistance of 
the Holy Spirit we are enabled to cher- 
ish the hope of being justified, and the 
source out of which that hope springs 
is faith ;’ comp. Ust. Lehkrd. τι. 1, p. 90 
sq-, and for a fuller explanation of the 
verse, Chillingworth, Works, p. 402 sq. 
(Lond. 1704), Manton, Serm., Vol. rv. 
p. 927 sq. (Lond. 1698). 

6. ἐν yap Χριστῷ Ἰησ.] ‘For in 
Christ Jesus ;’ confirmation of the pre- 
ceding statement that the ἀπεκδοχὴ was 
ἐκ πίστεως; When there is a union with 
Christ, neither circumcision or uncir- 
cumcision avails anything, but faith 
only ; it is clear, then, why we entertain 
the hope of righteousness from faith. 
The solemn formula ἐν Xp. "Inc. is not 
to be explained away, as ‘in Christi 
reeno, ecclesia’ (Pareeus), ‘ Christi re- 
ligione’ (Est.), ‘Christi lege’ (Grot.), 
—all of which fall utterly short of the 
true meaning, — but, as the regular use 
of ἐν Xp. and the addition of Ἰησοῦ 
distinctly suggest, conveys the deeper 
idea of ‘ union, fellowship, and incorpo- 
ration’ in Christ crucified : comp. notes 
on ch. 17. For an elaborate but 
wholly insufficient explanation of the 
vital expression ἐν Xp., comp. Fritz. Rom. 
viii. 1, Vol. τι. p. 82, and contrast with 
it the deep and spiritual illustrations of 
Bp. Hall, Christ Mystical, ch. 2, 3 


ii. 


δ ἀγάπης ἐνεργουμένη)] ‘ener- 
gizing, displaying its activity through 
love,’ ζῶσα δείκνυται Theoph., ‘ efficax 
est,’ Bull, Andrewes (Serm. vy. Vol. 111. p. 
193); comp. 1 Thess. i. 3, τοῦ κόπου Tis 
ἀγάπης, Polye. ad Phil. § 3, πίστιν .. 

ἐπακολουϑούσης τῆς ἐλπίδος προαγούσης 
τῆς ἀγάπης, and see esp. Ust. Lehrd. 
11. 1. 4, p. 236 sq., and reff. in notes on 
1 Thess. 7. c. The verb ἐνεργεῖσϑαι may 
have two meanings, (a) passive, ‘7s made 


ρ ᾽ν mn 
perfect,’ {pion Atos [quae perficitur, 


Schaaf, but see Capell. in loc.] Syr., 
‘adschueghyal, Arm., — maintained by 
the older Romanist divines, Bellarm. al. 
(see Petav. de Incarn. vit. 12. 15, Vol. 
v. p. 407), as well as several Protestant 
interpreters, Hammond, al., and even 
the recent editors of Steph. Thesaur. 
s. v.; or (5) active, ‘7s operative,’ Vulg., 
Clarom., Goth., Copt.,— as maintained 
by nearly all recent commentators. Of 
these (a) is perfectly lexically tenable 
(Polyb. Hist. τ. 13, 5, ἐνεργεῖται πόλε- 
μος), but distinctly at variance with the 
usage of the word in the N. T. (see 
Meyer, 2 Cor. i. 6, Bretsch. Lew. 8. v.), 
while (6) harmonizes with the prevail- 
ing usage, and can be correctly distin- 
guished from the active; ἐνεργεῖν being 
‘vim exercere, and commonly applied 
to persons, ἐνεργεῖσϑαι ‘ex se (aut suam) 
vim exercere,’ a species of what has been 
called the ‘dynamic’ middle (Kriiger, 
Sprachl. § 52. 8), and commonly applied 
to things, see Fritz. Rom. Vol. τι. p. 17, 
Winer, Gr. § 38. 6, p. 231. Al- 
though the pass. meaning is not now 
maintained by the best critical scholars 
of the Church of Rome, the passage is 
no less strongly claimed as a testimony 
to the truth of the Tridentine doctrine 
(Sess. vi. c. 7) of jides formata; see 
16 


122 


Who perverted νου 
* Whosoever they are they 
shall be punished, for their 
doctrine is not mine. Yea, 


Windischm. in Joc., and comp. Mohler, 
Symbolik, § 16, p. 131 note, § 17, p. 
137. 

7. ἐτρέχετε καλῶ] ‘Ye were 
running well ;’ forcible and yet natural 
transition from the brief statement of 
the characterizing principle of Christian 
life, once exemplified in the Galatians, 
but now lost sight of and perverted ; 
ἐπαινεῖ τὸν δρόμον καὶ Spnvet τοῦ δρόμου 
τὴν παῦλαν, Theod. τίς ὑμᾶς 
ἐνέκοψεν ‘who did hinder you;’ 
not without some expression of surprise, 
πῶς ὃ τοσοῦτος ἐνεκόπη δρόμος ; τίς ὃ 
τοσοῦτον ἰσχύσας, Chrys.; comp. ch. iii. 
1. The primary meaning of the verb 
ἐγκόπτειν (Hesych. ἐνεκοπτόμην" ἐνεπο- 
διζόμην, Suid. ἀναχαιτίζει: ἀναποδίζει" 
ἐγκόπται) appears to be that of hinder- 
ing by breaking up a road (6. g. Greg. 
Nazianz. Or. xvi. p. 260, ἢ κακίας ἐγκοπ- 
τομένης δυσπαδείᾳ τῶν πονημῶν, ἢ ἀρετῆς 
ὁδοποιουμένης εὐπαδϑείᾳ τῶν βελτιόνων ; 
comp. “ intercidere,’ e.g. Cas. Bell. Gail. 
11. 9, pontem, etc.) ; while that of ἀνακόπ- 
τειν (Rec.) is rather that of hindrance 
with the further idea of thrusting back ; 
compare Hom. Odyss. xxi. 47, ϑυρέων 
ἀνέκοπτεν ὀχῆσας. The reading of Mec. 
(ἀνέκοψεν) is, however, opposed to all 
the uncial MSS., and appy. to nearly all 
mss. and Ff., and neither on internal 
(opp. to Bloomf.) nor external grounds 
has any claim on attention. The accus. 
is similarly found with ἐγκόπτειν, Acts 
xxiv. 4, 1 Thess. ii. 18; see also The- 
mist. Or, xiv. p. 181 Ὁ. TH 
ἀλη. μὴ πείϑεσϑαι, ‘that ye 
should not obey the truth,’ infin. ex- 
pressive of the result or effect, with 
some trace of the purpose or end con- 
templated, this being one of those forms 
of the ‘consecutive’ sentence, which may 


GALATIANS. 


Cuar. V. 7, 8. 


Τ᾿ Ἐτρέχετε καλῶς: τίς ὑμᾶς ἐνέκοψεν τῇ 
ἀληδείᾳ μὴ πείδεσαι; " ἡ πεισμονὴ οὐκ ἐκ 


I wish they would cease from all communion with you. 


be regarded as partly odjective and as 
partly jinal; see Donalds. Gr. § 602, 
The popular explanation that μὴ with 
the infin., after certain negative and 
prohibitive verbs, is pleonastic (Meyer 
compare Herm. Viger, No. 271), is now 
justly called in question (see esp. Klotz, 
Devar, Vol. 11. p. 668), the true expla- 
nation being that the μὴ is prefixed to 
the infinitive, whether in its more sim- 
ply objective form (Donalds. Gr. § 584 
sq.), or its more lax and general ref. to 
result (Bernh., Synt. 1x. 6. Ὁ, p. 364, 
Madvig, Synt. § 156. 4), to indicate the 
further idea of some latent purpose in- 
volved in the action which specially 
contemplated or tended to the effect 
expressed by the infinitive; see esp. 
Schmalfeld, Synt. § 181. 2, p. 359, and 
for an illustrative example compare 
Aristoph. Pax, 315, ἐμποδῶν ἡμῖν γένη- 
ται Thy Sedv μὴ ἐξελκύσαι ; see Madvig, 
Synt. § 210. The elliptical mode of 
explanation adopted by Gayler (de Par- 
tic. Neg. p. 359) in the parallel expres- 
sions ἀρνοῦμαι μὴ δρᾶσαι, sc. ‘nego, et 
dico me non fecisse’ is appy. doubtful in 
principle, and certainly is not here ap- 
plicable. Lachm. omits the article 
before ἀληϑ. but only with AB, and 
appy- a few mss. 

8. ἡ τεισμον ἡ] ‘the persuasion,’ 
‘suasio,’ Clarom., scil. ‘servandi lega- 
lia,’ Lyra; the subst. being regarded as. 
active, and the article (not ‘this pers.’ 
Arm., Auth.,—a most doubtful usage 
in the N. T., see Winer, Gr. § 18. 1, p. 
97 sq.) marking the particular (coun- 
ter-) persuading of the false teachers 
implied in the τίς ὑμᾶς ἐνέκοψεν. Ow- 
ing to the apparent paronomasia, and 
the nature of the termination (compare 
Donalds. Cratyl. § 255) the meaning of 


Cuapr. V. 8, 9. 


GALATIANS. 


123 


Tod καλοῦντος ὑμᾶς. 3 μικρὰ ζύμη ὅλον τὸ φύραμα ἕυμοῖ. 


πεισμονὴ is slightly doubtful. As the 
similar form πλησμονὴ means both sa- 
tietas (the state) and expletio (the act), 
Col. ii. 23, Plato, Symp. 186 ©, πλ. καὶ 
κένωσιν, ---- SO πεισμονὴ May mean (a) the 
state of being persuaded, 7, 6. " conviction’ 
(@cos τὰ καλεῖν τὸ δὲ πείϑεσϑαι τῶν ὑπα- 
κουόντων, Theod.), or (ὁ) the act of per- 
suading ‘ persuadendi sollertia,’ Schott. ; 
comp. Chrys. on 1 Thess. i. 4, οὐ πεισμονὴ 
avSpworivn... ἦν ἡ... πείδουσα. Οἵ 
these (a) has here the support of the 
Greek expositors τὸ πεισϑῆναι τοῖς λέγου- 
ow, Gcum., compare Chrys , Theoph.), 
and certainly on that account deserves 
consideration ; (6) however, is to be pre- 
ferred, as lexically defensible (see below), 
as in harmony with the active τοῦ 
καλοῦντος ; 7 πεισμ. pointing to a gra- 
cious act in which the human will is 
regarded more as subjected to the divine 
influence (John vi. 44), τοῦ kad. to one 
in which it is regarded more as free; 
comp. Meyer ἦγ loc. In three out 
of the four instances cited by Wetst. 
from Eustath. (ad 11. a, p. 21. 46; 99. 
45, Il. 1, Ὁ. 637.5), the prevailing mean- 
ing appears to be ‘pervicacia;’ but in 
Justin Mart. Apol. τ, 53, αὐταρκεῖς eis 
πεισμονήν, Epiphan. Hares, xxx. 21, εἰς 
πεισμονὴν τῆς ἑαυτῶν πληροφορίας, Apol- 
lon. de Synt. p. 195. 10, τὴν ἐξ ἀλλήλων 
πρὸς ἀλλήλους πεισμονήν, the active 
meaning is sufficiently distinct. Ignat. 
Rom. 3, is commonly adduced, but here 
Cod. Colb. reads σιωπῆς. 
ἐκ τοῦ καλοῦντο»κ) ‘is not from 


> 
OUK 


him who calleth you,’ i. 6. does not ema- 
nate, does not result from, see note, ch. 
ii. 16; not an answer to the preceding 
question, which is rather an expression 
of surprise than a mere interrogation, — 
but a warning declaration. ‘The ὁ κα- 
λῶν is obviously not’ St. Paul (Locke), 
not even Christ (Theoph.), but as usual, 


God; the act of calling in St. Paul’s 
Epp. (e.g. Rom. ix. 11, 24; 1 Cor. i. 
9, vii. 15, al.) being regularly ascribed 
to the Father; see notes and reff. on 
ch. 1.6. The tense of the participle 
need not be pressed either as a definite 
pres. (‘non desinit etiam nunc vocare,’ 
Beza), or, still less probably as an im- 
perf. (‘qui vos vocabat,’ Beng.), — ὁ κα- 
λῶν, as Chrys. appears to have felt (οὐκ 
ἐκάλεσεν ὑμᾶς 6 καλῶν), being only the! 
common substantival participle; see the 
numerous exx. collected by Winer, Gr. 
§ 45. 7, p. 316, comp. Bernhardy, Synt. 
vi. 23, p. 318, Madvig, Syntax, § 180. Ὁ, 
and notes on 1 Thess. v. 24. 

9. μικρὰ ζύμη x. τ. Δ.) ‘a Little 
leaven leaveneth the whole lump ;’ pro- 
verbially expressed warning (compare 1 
Cor. v. 7), forming a sort of antithetical 
continuation of what has preceded. It 
is somewhat doubtful whether ζύμη is to 
be considered as (a) having an abstract 
reference to the false teaching (τὸ μαιρὸν 
τοῦτο κακόν, Chrys. ; compare Theoph.), 
or as (6) pointing in the concrete (‘hi 
pauci,’ Parweus; compare Aug., Jerome) 
to those who disseminated it; see Clem. 
Hom. vu. 17 (cited by Hilgenf.), where 
the race of men living before the flood 
are characterized as a κακὴ Ciun. On 
the one hand, (a) yields a pertinent 
sense, and is appy. confirmed by Matth. 
xvi. 11, and by 1 Cor. ἢ. ὁ. (where ver. 
8 seems distinctly to show that ζύμη 
does not mean the individual so much 
as his sin): on the other, the active 
meaning assigned to πεισμονή, and still 
more the seeming quantitative limitation 
hinted at in the use of the individualiz- 
ing singular in ver. 10 (compare Beng.) 
appears to preponderate in favor of (4). 
We adopt, therefore, the concrete refer- 
ence, and necessarily continue it to the 
following φύραμα; ‘vel pauci homines 


191 


GALATIANS. 


Crap. V. 10,11 


” ἐγὼ πέποιϑα els ὑμᾶς ἐν Κυρίῳ ὅτι οὐδὲν ἄλλο φρονήσετε' ὁ δὲ 


-“ - 4 
ταράσσων ὑμᾶς βαστάσει τὸ κρῖμα, ὅστις ἂν ἡ. 


perperam docentes possent omnen [totum] 
cwtum corrumpere,’ Winer in loc. 

10. ἐγώ] “1 for my part ;’ emphatic, 
and not without a reassuring contrast. 
The insertion of δὲ [C1FG ; a few mss, ; 
Demid., Aug., Syr.-Phil., al ] is due to 
the desire to make this contrast still 
more apparent. bas] 
‘with regard to you;’ this more lax use 
of εἰς is noticed by Winer, Gr. § 53, p. 
473, and Bernh. Synt. v. 11. p. 220. 
The addition of the words ἐν Κυρίῳ (sc. 
Ἰησοῦ, Rom. xiv. 14, compare Winer, 
Gr. § 19. 1, p. 113) serves to designate 
the ground of the hope, and to show that 
it was not an earthly and doubtful, but 
a heavenly (Phil. ii. 24) and certain 
assurance which St. Paul entertained ; 
compare 2 Thess, iii. 4, πεποίϑαμεν δὲ ἐν 
Κυρίῳ ἐφ᾽ ὑμᾶς, where ἐπὶ is used in a 
sense little different from the present εἰς, 
to denote the objects about whom the 
hope was felt, ἐν Kup. the nature of that 
hope; see notes on 2 Thess. 1. c., where 
distinctions are drawn between the ethi- 
cal uses of eis, ἐπί, and πρός. 
οὐδὲν ἄλλο] ‘nothing else,’ — than 
what? Either specially,—than the 
subject and purport of the words jmme- 
diately preceding ; or, generally, — than 
the doctrines which St. Paul had pro- 
pounded. The latter accords best with 
the future φρονήσετε, Which seems more 
naturally used in reference to the general 
issue (ὅτι διορϑώσεσϑε, Chrys.), than 
merely to the time when the words 
would be read. ΑἸ, refers to Phil. iii. 
15 (compare Usteri, ‘no novel*senti- 
ments’), but there the word is ἑτέρως ; 
see notes in loc. 


> 
eis 


ὁ δὲ ταράσ- 
σωνὶ ‘hut he that disturbeth you ;᾿ 
contrast, not with the preceding ἐγώ 
(Riick.), but generally with the expres- 
sion of confidence which has just pre- 


" ἐγὼ δέ, ἀδεὰλ- 


ceded; ὁ ταράσσ. not being used on the 
one hand, for of ταράσσοντες (Lrown), 
nor on the other, in ref. to some one par- 
ticular false teacher (Olsh.; contrast 
Davids. Introd, Vol. 11. p. 315), but in 
accordance with the exact sclective and 
definitive force of the article, to the one 
who, for the time being, comes under 
observation, Οἱ ταράσσοντες ὑμᾶς 
(ch. i. 7) are the class generally, 6 ta- 
ράσσων is the individual of the class 
who may happen to call forth the Apos- 
tle’s censure ; ἐπῆρε τὸν λόγον, Chrys. ; 
compare Madvig, Synt. § 14. 

βαστάσει τὺ κρῖμα) ‘shell bear 
(‘ut grave onus,’ Beng.), the judgment 
(he deserves) ;’ κρῖμα not being equiva- 
lent to κατάκριμα, nor used as cause for 
effect, se. ‘ punishment’ (Schott, Olsh.), 
but retaining its proper meaning both 
here and Rom. ii. 3, al. and with app. 
ref. to the judgment which he will re- 
ceive from God ; δίκας ὀφείλουσι τῷ Θεῷ, 
Theod. The idea of “ punishment.’ or 
‘condemnation,’ is conveyed by, and to 
be deduced from the context ; see Fritz. 
Rom. 1. ο. Vol. 1. p. 94. boris 
ἂν 7] ‘whoever he may be ;’ not with 
any reference to the dignity of the 
momentarily-selected individual (κἂν 
μεγάλοι τινες καὶ ἀξιόπιστοι, 
Theoph.), but simply with the ineluw- 


δοκῶσι 


sive reference of the formula; comp. 
Acts. iii. 23. 

11. ἐγώ δέ ἀδελφοί] ‘But 1, 
brethren,’ —with abrupt reference to 
what might have been said of himself, 
The connection between this and the 
preceding verse is not perfectly clear. 
The use of the expression 6 ταράσσων 
appears to have suggested the remem- 
brance that he himself was open to the 
charge of being a subverter, inasmuch 
as he had circumcised Timothy. The 


Cuapr. V. 11. 


GALATIANS. 


125 


i ᾽ν» , oh oo, , 
oi, εἰ περιτομὴν ere κηρύσσω, τί ἔτι διώκομαι; apa κατήργηται 


replication is final and decisive; ‘But 
if it be a fact that I really do still 
preach circumcision, what further ground 
is there for persecuting me?’ ὃ. 6. ‘the 
very fact of my persecution is a proof 
that I am not a preacher of circumci- 
sion;’ see esp. Theoph. zn loc. 

ei περιτ. κηρύσσω] ‘If I 
preach circumcision,’ ‘if, as is assumed 
to be a matter of fact (compare notes on 
ch. i. 9), circumcision is still what I 
preach ;’ the emphasis resting not on 


ἔτι 


κηρύσσω (τουτέστιν οὐκ οὕτο κελεύω πισ- 
τεύειν .. περιέτεμον μὴν γὰρ [τὸν Τιμό- 
Seor], οὐκ ἐκήρυξα δὲ περιτομήν, Chrys.), 
but*on the prominently placed περιτομήν. 
The ἔτι does not suggest any contrasted 
reference to the period before the coming 
of Christ (‘still—as in the ante-Chris- 
tian times,’ Olsh.), —a reference which 
would here be very pointless, nor again 
to any special change in the Apostle’s 
teaching since he had become a Chris- 
tian, — for which there is not the slight- 
est grounds, but simply to the period 
prior to his conversion, ‘ s¢¢//, in contrast 
to my former Judaism ;’ comp. Wieseler, 
Chronol. p. 206 note. The Apostle might 
not have ‘ preached’ circumcision before 
his conversion, but he strenuously adyo- 
cated (περισσοτέρως ζηλωτὴς ὑπάρχων τῶν 
πατρικῶν μου παραδόσεων, ch. i. 14) all the 
principles of Judaism; comp. Neander, 
Planting, p. 304, note. The present 
tense is probably used, as Schott ob- 
serves, from his having the present ac- 
cusation of his adversaries in his mind. 
τί ἔτι διώκομαι) ‘why am 1 still 
persecuted? almost ‘why am I to be,’ 
etc. ; this second ἔτι being, as De Wette 
observes, logical; see Rom. iii. 7, τί ἔτι 
κἀγὼ ὡς ἁμαρτωλὺς κρίνομαι, ‘what fur- 
ther ground is there for,’ etc., Rom. ix. 
19, al. ἄρα] ‘then after all,’ 
‘ergo,’ Vulg., Clarom. (see Hand, Tur- 
, 


sell, Vol. τι. p. 450 sq.) ; inference from 
what has preceded, not perhaps here 
without some tinge of ironical reference 
to a conclusion that could not have been 
expected. The fundamental idea of ἄρα 
is ‘distance or progression (to another 
step in the argument)’; from which 
the derivative meaning, — that at the 
advanced point at which we have ar- 
rived, our present view is different to 
our antecedent one, can easily be de- 
duced ;’ see esp. Donalds. Crat. § 192. 
That this, however, is the normal and 
primary idea of the particle (see Har- 
tung, Partik. ἄρα, 1.3, Vol. 1. p. 422) 
cannot now be maintained; see Klotz, 
Devar, Vol. τι. p. 160 sq., where the 
whole question is discussed at great 
length. According to this writer, ἄρα 
involves ‘ significationem levioris cujus- 
dam ratiocinationis, que indicat rebus 
ita comparatis, aliquid ita aut esse aut 
fieri,’ in Devar. p. 167. The inter- 
rogatory form (ἄρα), as adopted by Syr., 
Ust., al., seems here less forcible and 
appropriate. τὸ σκάνδαλον 
τοῦ σταυροῦ] ‘the offence of the 
cross,’ ‘offendiculum crucis,’ Beza; the 
offence which the Jews took at Chris- 
tianity, because faith in a crucified 
Saviour, — faith without legal observ- 
ances, was alone offered as the means 


_of salvation; οὐδὲ yap οὕτως 6 σταυρὸς 


ἣν σκανδαλίζων τοὺς “lovdalous ὡς τὸ 
μὴ δεῖν πείϑεσϑαι τοῖς πατρῴοις νόμοις, 
Chrys. ; compare 1 Cor, i. 18, etc., see 
Brown, Galat. p. 278, Usteri, LeArb. 1. 
2.1, p. 253. Σκάνδαλον, though occur- 
ring (quotations included) 15 times in 
the N. T. and 25 times in the LXX and 
Apocrypha, is scarcely ever found ‘ apud 
profanos.” SxavdddrnSpov τὸ ἐνιστάμε- 
νον ταῖς μυάγραις, Poll. Onomast. x. 34, 
occasionally occurs; 6. g. in a metaphor- 
ical sense, Aristoph. Acharn. 687. 


120 


GALATIANS. 


Cuap. V. 12. 


- 
rt a \ 
τὸ σκάνδαλον τοῦ σταυροῦ. ™ ὄφελον Kal ἀποκόψονται οἱ ἀνασ- 


τατοῦντες ὑμᾶς. 


12. ὄφελον ‘I would that ;’ indig- 
nant wish called forth by the last 
deduction, and by the thought of the 
antagonism of circumcision to the cross 
of Christ; see Ewald in loc., and com- 
pare ch. ii, 21. This word is used 
purely as a particle, both in the N. T. 
(see 1 Cor, iv. 8, 2 Cor. xi. 1), and in 
the LXX, ὁ. g. Exod. xvi. 3, Numb. xiy. 
2, xx. 3, Psalm exviii. 5; see Winer, 
Gr. § 41. δ. 2, p. 270, Sturz, de Dialect, 
Maced. 8. v. § 12. Its construction, 
therefore, here with a future, though 
unusual and (appy. according to Lucian, 
Solec. 1) solecistic, need not have 
caused Bengel to alter the punctuation 
(τὸ σκάνδαλον τοῦ σταυροῦ: dpeAov.), 
and to connect ὄφελον as ἃ kind of ex- 
clamation (‘velim ita sit!’) with what 
precedes. On the similar use of ὥφελον 
and ὥφελε in later writers, comp. Matth. 
Gr. § 513. obs. 3, and on the correct and 
classical use (‘ ὥφελον non nisi tum adhi- 
beri, quum quis optat, ut fuerit aliquid, 
vel sit, vel futurum sit, quod non fuit, 
aut est, aut futurum est’), see Herm. 
Viger, No. 190. καὶ ἀποκό- 
ψονται] ‘they would even cut themselves 
off (from you).’ The exact meaning of 
these words has been much discussed. 
The usual passive translation (‘ abscin- 
dantur,’ Vulg., Goth., appy. Syr. 


[Schaaf], /£th.-Platt, Arm.), cannot 4 


be defended, as the N. T. furnishes no 
certain instance of a similar enallage. 
The most plausible is 1 Cor. x. 2, καὶ 
πάντες ἐβαπτίσαντο, but even here the 
middle voice (sc. ‘baptismum suscepe- 
runt,’ Beng.) may be correctly main- 
tained; see Winer, Gr. § 38. 4, p. 228, 
and exx. in Jelf, Gr. ᾧ 364.4.a. We 
have thus only two possible translations, 
(a) ‘I would that they would even cut 
themselves off (plane discedant) from 


communion with you,’ Bretschn.; or 
(8) ‘I would that. they would (not only. 
circumcise, but) even castrate them- 
selves ;’ μὴ περιτεμνέσϑωσαν μόμον, ἀλλὰ 
καὶ ἀποκοπτέσϑωσαν, Chrys., ἀποκόπους 
ἑαυτοὺς ἐποίησαν, (ουτῃ. : see exx. in 
Wetst. in loc. ‘This latter reference to 
bodily mutilation is adopted by the prin- 
cipal patristic expositors, as well as by 
most modern writers; and it must be 
admitted that thus not only καὶ is more 
readily explained, and the expression of 
the wish (ὄφελον) more easily accounted 
for, but that there is also a species of 
parallelism in the use of κατατομήν, 
Phil. iii. 2. Still as there seems no cer- 
tain trace of this corporeal reference in 
any of the ancient Vvy.,—as in some 
(ZEth.-Platt, and perhaps Arm.) the 
reference seems plainly ethical, — as there 
is a seeming contrast in the καλεῖν ἐπὶ of 
the confirmatory clause which follows, 
and as this seems alone suited to the 
earnest gravity with which St, Paul 
is here addressing his converts, we adopt 
somewhat unhesitatingly the former in- 
terpretation. The Apostle’s deep in- 
sight into the exact spiritual state of the 
Galatians, and the true affection that 
throughout the Epistle tempers even his 
necessary severity, leads him here to ex- 
press as a wish, what he might have 
(as in 1 Cor. vy. 11) urged as a com- 
mand: comp. Waterl., Works, Vol. 11. 
p. 458. οἱ ἄἀναστατ. buas] 
‘they who are unsettling you,’ Hamm., 
sc. * your subverters ;’ the participle with 
its case becoming by means of the arti- 
cle a kind of substantive; see notes and 
reff. on ch. i. 23. The verb ἀναστατοῦν 
(Hesych. ἀνατρέπειν) occurs three times 
in the Ν T. (Acts xvii. 6, xxi. 38) as 
an equivalent of the more usual ἀνάστα- 
τον ποιεῖν, but is of rare occurrence 


Cuar. V. 13, 14. 


Do not misuse your free- 
dom, but love one another. 
Love is the fulfilment of 
the law; hatred brings de- 
struction. 


λοις. 


(Wetst. on Acts xvii. 6), and is said to 
belong to that somewhat numerous class 
of words (Tittm. Synon. p. 266) which 
are referred to the Macedonian dialect; 
see Sturz, de Dial. Maced. § 9, p. 146. 
It has a stronger meaning than ταράσσω, 
and is admirably paraphrased by Chrys., 
ἀπὸ τῆς ἄνω Ἱερουσαλὴμ καὶ τῆς ἐλευϑέ- 
ρας ἐκβαλόντες, βιαζόμενοι δὲ καϑάπερ 
αἰχμαλώτους καὶ μετανάστας πλανᾶσϑαι. 

γάρ] ‘For ye; com- 
mencement of a new paragraph, and 
according to Olsh., De W., al., of a 
new portion (the hortatory) of the Epis- 


13. ὑμεῖς 


tle; ἐνταῦϑα λοιπὸν δοκεῖ μὲν εἰς τὸν 
ἠδικὸν ἐμβαίνειν Adyov, Chrys. St. Paul 
knew so well the human ‘heart, its ten- 
dencies and temptations, and saw so 
clearly how his own doctrine of Chris- 
tian liberty might be perverted and 
adulterated, that he at once hastens, 
with more than usual earnestness, to 
trace out the ineffaceable distinction be- 
tween true spiritual freedom, and a car- 
nal and antinomian license. There is, 
however, no marked or abrupt division, 
but one portion of the epistle passes in- 
sensibly into the other. γὰρ is 
thus not illative (Turner), nor a mere 
particle of transition (Brown), but stands 
in immediate connection with the pre- 
ceding words, which it serves to confirm 
and justify ; ‘and I may well wish that 
they would cut themselves off from your 
communion, for ye were called to a state 
with which they have nothing in com- 
mon.’ The reading δέ, found in FG; 
80; Chrys., Aug., al., seems a very pal- 
pable correction. ἐπ᾿ é€A€ude- 
pla] ‘for freedom ;’ ἐπὶ here denoting 
the purpose or object for which they were 
called; compare 1 Thess. iv. 7, οὐ γὰρ 


GALATIANS. 


127 


1 «Ὑμεῖς yap ἐπ érevSepla ἐκλήϑητε, ader- 
φοί: μόνον μὴ τὴν ἐλευϑερίαν εἰς ἀφορμὴν τῇ 
σαρκΐ, adda διὰ τῆς ἀγάπης δουλεύετε ἀλλή- 
“6 γὰρ πᾶς νόμος ἐν evil λόγῳ πεπλήρωται, ἐν τῷ 


ἐκάλεσεν ὑμᾶς 6 Θεὸς ἐπὶ ἀκαϑαρσίᾳ, 
where see notes tm Joc. Further exx. 
will be found in Winer, Gr. § 48. c, p. 
351, and in Rost. τι. Palm, Lez. 5. v. τι. 
2. f, Vol. τὸ p. 1040. μὴ τὴν 
ἐλευϑερίαν ‘make not your liberty ;’ 
scil. ποιεῖτε, τρέπετε [not, however, used 
in N. T.], δῶτε (FG; Boern., al), or 
some similar verb. Instances of this 
very intelligible and idiomatic omission 
of the verb after μὴ are cited by Har- 
tung, Partik. μή, 6. Ὁ. 4, Vol. τι. p. 158, 
Klotz. Devar. Vol. u. p. 669, Winer, 
Gr. § 66. 1. 5, p. 663: compare Hor. 
Epist. 1.5.12, ‘Quo mihi fortunas, si 
non conceditur uti.’ Such ellipses must 
of course be common in every cultivated 
language. διὰ τῆς ayarns|] 
‘by the love ye evince,’ ‘by your love ;’ 
not ‘in your love’ (Peile), with any 
reference to state or condition (compare 
Rom. iv. 11, δ ἀκροβυστίας, viii. 25, δι᾽ 
ὑπομονῆς, al.; Winer, Gr. § 47. i, p. 
339), but simply ‘per caritatem,’ Vulg., - 
Armen. [instrumental case], Copt. ; love 
was to be the means by which their re- 
ciprocal δουλεία was to be shown. 

The reading τῇ ἀγάπῃ τοῦ Πνεύματος, 
found in DEFG; 81; Clarom., Goth., 
Copt. [Wilk., but not Bottich.]; Bas., 
al., is in addition suggested by the pre- 
ceding σαρκός. 
‘be in bondage,’ ‘servite,’ Vulg., Cla- 
rom.; in antithesis to the preceding 


δουλεύετε), 


ἐλευϑερίαν : οὐκ εἶπεν ἀγαπᾶτε ἀλλήλους, 
ἁπλῶς, ἀλλὰ δουλεύετε, τὴν ἐπιτετα- 
μένην δηλῶν φιλίαν, Chrys. 

14. ὁ γὰρ πᾶς νόμος] ‘For the 
whole law ; confirmation from Scripture 
of the command immediately preceding, 
διὰ τῆς ἀγάπης κι τι A. A few instances 
of’ this order occur in the N. T.; see 


128 


, , ‘ , ig ’ 
“ἀγαπήσεις τὸν πλησίον σον ὡς σεαυτόν. 


GALATIANS. 


Cuar. V. 14,15. 


15 εἰ δὲ ἀλλήλους δάκ- 


νετε καὶ κατεσδϑίετε, βλέπετε μὴ ὑπὸ ἀλλήλων ἀναλωϊ)ῆτε. 


14. σεαυτόν] Tisch. (ed. 2) here adopts the more difficult, though not wholly 
unusual reading ἑαυτὸν (see Winer, Gr, § 22. 5) too much in defiance of external 


authority. 


Σεαυτὸν is supported by ABCDEK; very many mss.; Mare. ap. 


Epiph., Theodoret, Dam. (Ree., Griesb., Scholz, Tisch. ed. Lachm.). Ἑαυτὸν ap- 
pears only in FGJ; appy. the majority of mss. ; Theophyl., Gicum., ( Mey., Tisch. ). 
Usteri very plausibly suggests the falling away of one of the contiguous sigmas 


in the course of transcription. 


Middl. Greek Art. ch. vi. p. 104, note 
where Rose cites Acts xx. 18, 1 Tim. i. 
16 (sing.), Acts xix. 7 (plural); add 
Xxvii. 37. ἐν ἑνὶ λόγᾳ] ‘in 
one word,’ scil. in one declaration or 
commandment: comp. Rom. xiii. 9. 

πεπλήρωται ‘hath been (and is ) ful- 
Jilled.’ This reading is supported no 
less by external evidence [ABC; 6 
mss.; Mare. in Epiph., Damase. (2), 
Aug.] than by internal probability. 
While πληροῦται (Rec.) would imply 
that the process of fulfilment was still 
going on, the perfect πεπλήρωται suita- 
bly points to the completed and perma- 
nent act; comp. Rom. xiii. 8, 6 ἀγαπῶν 
τὸν ἕτερον νόμον πεπλήρωκεν, --- ἃ Mean- 
ing of the perf. which Marcion (accord- 
ing to Tertull. adv, Marc. v. 4) appears, 
either ignorantly or wilfully, to have 
misunderstood, ‘ adimpleta est, quasi jam 
non adimplenda.’ It may be ob- 
served that there is no discrepancy 
between this passage and Matth. xxii. 
38, Mark xii. 29; for, as Meyer observes, 
St. Paul here takes a lofty spiritual 
eminence, from which, as it were, he 
sees all other commands so subordinated 
to the law of love, that he cannot con- 
sider the man who has fulfilled this in 
any other light than as having fulfilled 
the whole law: comp. Usteri, Lehrb. τι. 
1, 4, p. 242, Reuss, Théol. Chreét. 1v. 19. 
Vol. τι. p. 204 sq. The explanation of 
Vorstius and others πληροῦσϑαι = avaxe- 
φαλαιοῦσϑαι, Rom. xiii. 9, here falls far 
short of the full spiritual meaning ‘of 


the passage, and also is at variance with 
the regular meaning of πληρ. in the 
N. T.; see Matth. iii. 15, Rom. viii. 4, 
Kil, GeO. Ave kee ἀγαπή- 
aes} *Thou shalt love. The use of the 
imperatival future appears in the N. Ὁ, 
under three forms; (a) as a mild im- 
perative, in simple prohibition ; compare 
Matth. vi. 5, οὐκ ἔσῃ ὡς of ὑποκριταί; (5) 
as a strong imperative, including pro- 
hibition and reproof; compare Acts xiii. 
10, ob παύσῃ διαστρέφων τὰς ὁδοὺς Ku- 
plov; (6) as a legislative imperative, — 
both negatively (Matth. v. 21, Rom. vii. 
7, al ), and positively, as here, and Rom. 
xiii. 9. The two former usages (which 
in fact may be considered as one, varied 
only by the tone of the speaker) are 
common in classical Greek, see Jelf, Gr. 
§ 413. 1, 2, Bernh. Synt. x..5, p. 578: 
the latter seems distinctly Hebraistic ; 
comp. Gayler, Part. Neg. τι. 3. 3, p. 74, 
Winer, Gr. § 43. 5, p. 282. The uses 
of the future in the LXX appear to be 
very varied, and serve to express, nega- 
tively, guod non convenit (Gen. xx. 9), 
quod non potest (Gen. xxxii. 12: comp. 
Matth. iv. 4, al.), and positively, quod 
licet (Numb, xxxii. 24), quod solet 
(Deut. ii. 11). These are almost purely 
Hebraistic ; see esp. Thiersch, de Pentat. 
πι. § 11 sq. 

15. δάκνετε καὶ κατεσδϑίετε) 
‘ bite and devour ;’ οὐκ εἶπε, δάκν ετε, 
μόνον ὅπερ ἐστὶ ϑυμουμένου, ἀλλὰ καὶ, κα- 
τεσϑίετε, ὅπερ ἐστὶν ἐμμένοντος τῇ πο- 
νηρίᾳ. ὃ μὲν γὰρ δάκνων ὀργῆς ἐπλήρωσε 


Cnapr. V. 16. 


Walk according to the 
Spirit, whose fruits no 


GALATIANS. 


120 


© Λέγω δέ, Πνεύματι περιπατεῖτε καὶ ἐπι- 


law condemns; and not according to the flesh, the works of which exclude from the kingdom of God. 


πάϑος" ὁ δὲ κατεσϑίων ϑηριωδίας ἐσχάτης 
παρέσχεν ἀπόδειξιν, Chrys. Instances of 
a similar use of δάκνετε are cited by 
Kypke, Ods. Vol. τι. p. 287, Wetst. in 
loc. ἀναλωδῆτε)]Ί ‘be con- 
sumed,’ ‘consumamini,’ Vulg., Clarom. ; 
continuation of the metaphor, there 
being appy- a species of climax in 
the three verbs δάκνετε, κατεσϑίετε, and 
ἀναλωδϑῆτε. The meaning is sufficiently 
explained by Chrys., ἦ yap διάστασις καὶ 
ἡ μάχη φϑοροποιὸν καὶ ἀναλωτικὸν καὶ τῶν 
δεχομένων αὐτήν, καὶ εἰσαγόντων. 

16. λέγω δέ] ‘Now I say. The 
Apostle now reverts to the first portion 
of the command in ver. 13, μὴ τὴν ἐλευ- 
Seplay εἰς ἀφορμὴν τῇ σαρκί. 
Πνεύματι] “ὃν the Spirit ;’ not exactly 
‘in (khen) the Spirit,’ Copt., still less 
‘Spiritui vitam consecrate’ (dat. com- 
modi; Fritz. Rom. Vol. 1. p. 225), but 
simply ‘Spiritu,’ Vulg., Clarom., — the 
dative being here what is called the dat. 
norme, and indicating the metaphorical 
path, manner, or rule of the action; 
compare ch. vi. 16, Acts xy. 1, Phil. iii. 
16, and see Hartung, Casus, p. 79, 
Winer, Gr. § 31. 6. b, p. 193, Bernh. 
Synt, m1. 14, p. 102, and exx. collected 
by Fritz. Rom. xiii. 13, Vol. m1. p. 142. 
It is necessary to obscrve that Πνεύματι 
is not ‘ after a heavenly or spiritual man- 
ner,’ Peile (κατὰ τὰς πνευματικὰς ἐντολάς, 
Schol. ap. Matth.), — a very insufficient 
paraphrase, nor even, ‘in accordance 
with indwelling grace’ (πνεῦμα δὲ τὴν 
χάριν, 
κρείττω ποδηγεῖ τὴν ψυχήν, Theod.), as 
all such cases tend to obscure the true 
nature of the contrast between Πνεῦμα 
and σάρξ. Whenever these two words 
stand thus opposed, it has been satisfae- 
torily shown by Miiller (On Sin, Vol. 1. 
p- 954. sq., Clark,) that the Πνεῦμα is 
not either the spiritual part of man (das 


᾿ 17 


> “ “ \ 4... Χ 
ενοικουσαν αὐτΏῇ yap επι τα 


Geistige), or the human spirit, if even 
always strengthened by the Holy Spirit, 
—the ‘divinized spiritual’ (das Geist- 
liche; comp. Reuss, Théol. Chrét. Vol. 
u. p. 54), but the Holy Spirit itself, in 
so far as it is conceived the governing 
principle in man, the active and ani- 
mating principle of Christian life, the 
Πνεῦμα τῆς (ζωῆς ἐν Xp. Ino. Rom. viii. 
2, the Πν. Χριστοῦ, Πν. Θεοῦ, ἐδ. ver. 9; 
see also Neander, Planting, Vol. 1. p. 
467 (Bohn), and esp. Hofmann, Schriftb. 
Vol. τ. p. 254 sq. On the omission 
of the article, see notes on ver. 5, and 
on the meaning of περιπατεῖν as imply- 
ing life in its regular and _ practical 
manifestations, sce notes on Phil, iii. 
12, and on 4 Thess. iv. 12. 

ἐπιδυμίαν σαρκός], "λ6 desire of 
the flesh; 5011. all the motions and 
desires of the merely natural man, all 
that tends to earth and_ earthiiness. 
The meaning of σὰρξ in this important 
and deeply suggestive passage deserves 
the reader’s careful consideration. The 
context seems clearly to show that here, 
as in many other passages in the N. T., 
σὰρξ is not merely the carnal as opposed 
to the spiritual, — the purely sensational 
part of man, but comprehends in a more 
gencral notion the whole ‘life and move- 
ment of man in the world of sense’ ( Miil- 
ler), or perhaps, to speak a little more 
precisely, the ‘ whole principle and realm. 
of earthliness and earthly relations’ 
(σάρκα ἐνταῦϑα τὸν λογισμὸν καλεῖ Toy 
γεώδη, Chrys.) ; selfishness, as Miiller- 
has well observed, ever appearing in the 
background. The. transition from this 
to the more definitely ethical notions of 
weakness, sin, and sensationalism, which. 
Miiller has too much lost sight of (see 
notes on Col, ii. 11), is thus easy and 
natural; see esp. the good article of 
Tholuck, Stud, u. Krit. for 1855, p. 


130 


GALATIANS. 


Cuap. V. 17. 


ϑυμίαν σαρκὸς οὐ μὴ τελέσητε. ἢ ἡ γὰρ σὰρξ ἐπί υμεῖ κατὰ 


17. ταῦτα γάρ] So Lachm. and Tisch, (ed. 1), with BDIEFG; 17; Vulg., 
Clarom., Copt., Arm.; Latin Ff. (Mey., Alf., Bagge),-— and appy. correctly, as 
δέ, though strongly supported, viz., by ACD°JK; nearly all mss.; Syr. (both), 
Eth. (both) ; Chrys., Theodoret, Dam., al. (Rec., Griesb., Scholz) is much more 
likely to have been a change from γὰρ (to avoid the seeming awkwardness of a 


repetition of the particle) than vic? versa. 


There is also some weight in the in- 


ternal evidence; the repetition of yap being so well-known a characteristic of the 


Apostle’s style. 


485—488, Miiller, On Sin, Vol. 1. p. 
350 sq. (Clark), and compare Beck, 
Seelenl, τι. 18, p. 53, Delitzsch, Β δέ, 
Psychol. v. 6, p. 325 sq. οὐ μὴ 
πελέσητε) ‘ye shall not accomplish ;’ 
‘non perficietis,’ Vulg., Clarom.; comp. 
Matth. x, 23, οὐ μὴ τελέσητε τὰς πόλεις. 
This clause may be translated either 
(a) imperatively ; καὶ being the simple 
copula joining two imperatival clauses, 
the first expressed affirmatively, the 
second negatively (Copt., Arm., A&th., 
and more recently Hamm., Mey., al.), 
-or (δ) as a future, in which case καὶ will 
be consecutive, and nearly equiv. to ‘ita 
fiet ut ;? compare notes on Phil. iv. 42. 
‘Of these (a) is perfectly admissible on 
grammatical grounds; for the general 
‘principle —that od μὴ with the 2nd 
‘pers. fut. is prohibitive, and that, with 
‘the other persons of the future and all 
spersons of the subj., it enounces a ne- 
gation, and not a prohibition (Hermann 
on Elms!. Med. 1120, p. 391) — includes 
‘so many scarcely doubtful exceptions 
even in classical Greek (see exx. in 
Gayler, Partic. Neg. p. 435), that it 
"may be sometimes doubted whether the 
first negative both in od μὴ and μὴ οὐ 
may not really be ‘oratorium magis 
‘quam logicum’ (Gayler). Be this as it 
may, it seems certain that in the later 
Greek and esp. in the LXX, this use 
-of οὐ μὴ in nearly all combinations, but 
‘esp. with subj., is so very abundant (see 


exx. in Gayler, p. 440), that no gram-,. 


unatical objections (opp. to Bloomf.) can 


be urged against the prohibitive usage. 
As, however, there is no distinct in- 
stance of such a construction in the 
N. T., and still more as the next verses 
seem more naturally to supply the rea- 
sons for the assertion than for the com- 
mand, it seems best with Vulg., Clarom., 
Syr., and appy. Goth, (see De Gabel. 
Gr. Goth. § 182. 1. Ὁ. 8) to adopt the 
future translation. On the use of the 
subj. aor. for the future in negative 
enunciations, see notes and reff. on ch, 
iv. 30; and on the subject of the verse 
as limited to religious contentions, see 
2 sermons by Howe, Works, Vol. ut. 
p- 123 sq. (ed. Hewlett). 

17. ἡ yap σὰρξ x. 7. λ. ‘for the 
flesh lusteth against the Spirit ;’ reason 
for the foregoing declaration that walk- 
ing after the Spirit will preclude the 
fulfilling the lusts of the flesh ; ‘ merito 
hoe addit cum in uno et eodem homine 
regenerato sit caro et Spiritus: cujus 
certamen copiosissime explicatur, Rom. 
vu. [15—20],’ Beza. In the following 
words the order ἀντίκ. ἀλλάλοις | Rec. 
with JK; mss.; ἘΠ] is rightly reversed 
with greatly preponderating authority. 
ἵνα μὴ] ‘to the end that ye may not ;’ 
not ‘so that ye cannot do,’ Auth. (οὐκ 
ἐπὶ αἰτίας εἶπεν, ἀλλ᾽ ὡς ἀκόλουϑον κατὰ 
τὸ οἰκεῖον ἰδίωμα, ‘Theod.), but with the 
usual and proper (telic) force of ἵνα ‘ ut 
non quéecunque vultis illa (ista, Cl.) 
faciatis,’ Vulg., Clarom., compare Goth., 
Eth. ; the object and end of the τὸ ἀν- 
τικεῖσϑαι on the part of each Principle 


Cuap. V. 17, 18. 


. 


GALATIANS. 


131 


τοῦ Πνεύματος, τὸ δὲ Πνεῦμα κατὰ τῆς σαρκός: ταῦτα yap ἀλλή- 


λοις ἀντίκειται, ἵνα μὴ ἃ ἂν ϑδέλητε ταῦτα ποιῆτε. 


is to prevent man doing what the other 
Principle would lead him to; ‘7d Πνεῦμα 
impedit vos, quo minus perficiatis:7a τῆς 
σαρκός, contra 7 σὰρξ adversatur vobis 
ubi τὰ τοῦ Πνεύματος peragere studetis,’ 
Winer; see Fritz. Excurs. in Matth. p. 
838, Baur, Paulus, p. 533 sq., and com- 
pare the very good remarks of Ham- 
mond, Serm. vit. Part 1. p. 123 (Angl. 
Cath., Libr.) where, although he quotes 
the eventual (ecbatic) sense of ἵνα in 
translation he almost appears to adopt 
the final sense in his remarks and de- 
ductions. On the use of ἵνα in the 
N. T., see notes on Eph. i. 17, Fritz. 
Excurs.t.c., and Winer, Gr. § 53. 6, 
p- 406, and for a notice and example 
of its secondary-telic, or sub-final use, 
notes on 1 Thess. v. 4. Neither this 
derivative sense, however, nor any as- 
sumed eventual force (opp. to Ust. and 
De W.) is here to be ascribed to the 
particle, both being appy. inconsistent 
with the probable meaning of ϑέλητε; 
see next note. ἃ ἂν ϑέλητεϊ) 
‘whatsoever ye may wish.’ This latter 
clause will admit of three different ex- 
planations, according as SéAyre is re- 
ferred to (a) the carnal will; John. viii. 
44, 1 Tim. v. 11; (6) the moral or better 
will, or (6) the free-will in its ordinary 
acceptation. Of these explanations, the 
first (a), though supported both by Chrys., 
Theod., and several distinguished mod- 
ern expositors (Bull, Harm. Ap. τι. 9. 
25 sq., Neander, Planting, Vol. 1. p. 
468, ed. Bohn), must still be pronounced 
logically inconsistent with ταῦτα yap 
ἀλλ. avtix., Which seems rather to point 
to the opposition incurred than the vic- 
tory gained by the Spirit. The second 
(δ), though perhaps in a less degree, is 
open to the same objection, notwith- 
standing the support it may be thought 


18. εἰ δὲ Πνεύ- 


to receive from Rom. vii. 15 sq., where 
SéAew seems to point to the imperfect 
though better will; see Calv., Schott, 
De W., who conceive that St. Paul is 
here expressing briefly what in Rom. 
il. c. he is stating more at length. The 
simple and logical connection of the 
words is, however, much better sup- 
ported by (6), subject only to this neces- 
sary and obvious limitation, that this 
ἰσόῤῥοπος μάχη must be only predicated, 
in its full extent, of the earlier und 
more imperfect stages of a Chrisvian 
course; see Olsh. ix Joc. The stave of 
the true believer is conflict, but with final 
victory, — atruth that was felt even by 
the Jews, among whom Abraham, Isaac, 
Jacob, and more especially Joseph, were 
ever cited as instances of a victorious 
issue: Schoettg. de Luctd Carnis et 
Spiritus, m1. 10, 11 (Vol. 1. p. 1204.) 
18. εἰ δὲ x. 7. A.] ‘But of ye be led 
by the Spirit ;’ contrasted state to the 
struggle described in the preceding verse ; 
‘ubi vero Sp. vincit, acie res decernitur,” 
Beng. When the Spirit becomes truly 
the leading and guiding principle, then, 
indeed, the doubtful struggle has ceased ; 
there would be no fulfilling of the works 
of the flesh, and by consequence no 
longer any bondage to the law ; compare 
Maurice, Unity of N. T., p. 510, and 
Baur, Paulus, p. 534, note. 
Πνεύματι ἄγεσδ ε] ‘by the Spirit ;’ 
instrumental dative; comp. 2 Tim. iii. 
6, ἀγόμενα ἐπιϑυμίαις ποικίλαις, and see 
Winer, Gr. § 31. 7, p. 194, and exx. 
collected by Kypke, Obs. Vol. τι. p. 172. 
Who can doubt, says Miiller (Doctr. 
Sin, Vol. 1. p. 355, Clark), that Mv. 
ἄγεσϑ. here entirely corresponds in the 
mind of the Apostle with Rom. viii. 14, 
Πνεύματι Θεοῦ ἄγονται; and that thus 
the fuller and deeper meaning of Πνεῦμα 


192 


ὡ ν ᾽ BJ A ‘ ’ 
ματι ἄγεσϑε, οὐκ ἐστὲ ὑπὸ νόμον. 


ἔργα τῆς σαρκός, ἅτινά ἐστιν 


must be maintained throughout this par- 
agraph. οὐκ ἐστὲ ὑπὸ νόμον] 
‘ye are not under the law ;’ — not, on the 
one hand, because there is now no need 
of its beneficial influences (od δεῖται τῆς 
&rd τοῦ νόμον Bondelas, Chrys., al.), nor 
on the other, because it is now become 
an alien principle (Usteri, Lehrb. 1. 4. 
A, p. 57), but simply — " because it finds 
nothing in you to forbid or to condemn ;’ 
see ver. 23, The more obvious conclu- 
sion might have seemed, ‘ye are not 
under the influences of the flesh ;’ but 
as the law was confessedly the principle 
which was ordained against the influ- 
ences and ἔργα τῆς σαρκύς (Rom. vii 7 
sq.), the Apostle (in accordance with 
the general direction of his argument) 
draws his conclusion relatively rather to 
the principle, than to the mere state and 
influences against which that principle 
was ordained. 

19. φανερὰ δέ] ‘But, to explain 
and substantiate more fully the last as- 
sertion (οὐκ ἐστὲ ὑπὸ νόμον), the open 
difference between the works of the 
flesh (against which the law is ordained) 
and the fruit of the Spirit (against which 
there is no law) shall now be manifested 
by special examples.’ ariva 
ἐστι] ‘of which class are ;’ not quite so 
much as ‘quippe qua,’ De Wette, “ que 
quidem,’ Schott.,— but merely ‘such 


;» 4 


for instance as,’ ὅστις having appy. here 
its classifying force; see notes on ch. iv. 
24. πορν εἰα] ‘ fornication.® 
Observe the prominence always given to 
condemnations of this deadly sin, it be- 
ing one of the things which the old 
pagan world deemed as merely ἀδιάφορα ; 
see Meyer on “Acts xv. 20. The 
insertion of μοιχεία [ Rec. with DE (FG 
eat) JK; Clarom., Goth., Syr.-Phil. ; 
Gr. and Lat. Ff.] and the change to 


GALATIANS. 


Cnarp. V. 19 


™ φανερὰ δέ ἐστιν τὰ 
/ ’ / > U 
πορνεία, axayapola, ἀσέλγεια, 


plurals [ἘῸ ; Orig., al.] are rightly re- 
jected by the best recent editors with 
ABC; 3 mss., Vulg., Syr., Copt., A2th. 
(both); Clem., Mare. in Epiph.; Cyr., 
al, ἀκαϑαρσία, ἀσέλγεια) 
‘uncleanness, wantonness ;’ comp. Rom. 
xiii. 18, 2 Cor. xii. 21 (where the same 
three words are in connection), Eph. iv. 
19. The distinction between these words 
is thus drawn by Tittmann, Synonym, 
p. 151,— ἀκαῦ. (more generic) “ queli- 
bet vitee animique impuritas;’ ἀσέλγ., 
‘protervitas et impudens petulantia 
hominis ἀσελγοῦς (qui nullam verecun- 
die pudorisque rationem habet), — non 
obsceenitas aut foeditas lubidinis ;” comp, 
Etym. Mag. ἀσέλγεια' ἑτοιμότης πρὸς 
πᾶσαν ἡδονήν, and Trench, Synon. § xvi. 
where this latter word is defined as 
‘petulance or wanton insolence,’ and as 
somewhat stronger than ‘ protervitas,’ 
and more nearly approaching ‘ petulan- 
tia.” The derivation is very doubtful ; 
it does not seem from ϑέλγειν (Trench), 
but perhaps from ao. (satiety) and ἐλγ. 
connected with day. (Benfey, Wurzellex. 
Vol. τι. p. 15), or more probably (Don- 
alds.) from ἀ priv. and caday-[cadayéew, 
σέλας], the primary idea being “ dirti- 
ness,’ ‘ foulness.’ Winer observes 
that the vices here enumerated may be 
grouped into four classes,—(1) sen- 
suality ; (2) idolatry, not merely spir- 
itual, but actual, — amalgamation of 
Christianity and heathenism (1 Cor. 
viii. 7); comp. Neander, Planting, Vol. 
I. p. 243 note (Bohn); (3) malice; (4) 
excesses. Beng. similarly divides them as 
‘peccata commissa cum proximo, adver- 
sus Deum, adversus proximum, et circa se 
ipsum, cui ordini respondet enumeratio 
fructus Spiritus.’ There does not, how- 
ever, appear any studied precision in the 
classification ; St. Paul, as Aquinas re- 


Crap. Υ͂. 20. 


GALATIANS. 


153 


” εἰδωλολατρεία, φαρμακεία, ἔχϑραι, ἔρις, ζῆλος, Supol, épiSecar, 


marks, ‘non intendit enumerare omnia 
vitia ordinate et secundum artem, sed 
illa tantum in quibus abundant, et in 


quibus excedunt illi ad quos scribit.’ 
oy 


20. φαρμακ εἰ α] ‘sorcery,’ Ἰζοι αι 
8 

[magia] Syr. This word, like the Lat. 
‘veneficium’ (Vulg., Clarom.), may 
either imply (a) potsoning, as ASth., 
perhaps Goth., ‘lubjaleisei’ [compare 
Angl.-Sax. Uid.], al., or (8) sorcery, as 
Syr. (both), Copt. (appy.), Arm., al. 
The former is not improbable on account 
of its juxtaposition to éySpa: (see exx. in 
Schleusn. Lex. in LXX. 5. v., Exod. vii. 
11, al.) ; the latter, however, seems here 
more probable, sorcery, as Meyer notices, 
being especially prevalent in Asia; see 
Acts xix. 19. On the subject generally, 
see Delitzsch, Bibl. Psychol. tv. 17, p. 
262, sq. Both in this and the fol- 
lowing words there is much variation 
- between the sing. and plural forms. 
Rec. commences the list of plurals with 
ἔχϑραι ; the singulars ἔρις [ABD!; mss.] 
and ζῆλος [Δ ὃ BDIE (FG (jaous) ; 17. 
Goth.] seem, however, to have the crit- 
ical preponderance and are adopted by 
Lachm. Tisch., and most modern ed- 
itors. ϑυμοί] ‘displcys of 
both this and the associated 
plurals serving to denote the various 
concrete forms of the abstract sins here 
specified; see exx. of ϑυμοὶ noticed by 
Lobeck, Ajax, 716, Bernhardy, Syné. τι. 
6, p. 62, and esp. the good note of Hein- 
ichen on Euseb. Eccl. Hist. vu. 6, Vol. 
1m. p. 18 sq. The meaning of ϑυμός, 
as its derivation implies [ϑύω, perhaps 
connected with Sanscr. dhu, ‘ agitare,’ 
Pott, Etym. Forsch. Vol. 1. p. 211], is 
not so much ‘inimicitia hominis acerbi 
et iracundi’ (Tittm. Synon. p. 133), as 
tracundia, or rather excandescentia, the 
principal idea being that of ‘eager mo- 
tion towards,’ ‘impulse ;’ see esp. Don- 


wrath ;” 


alds. Crat. § 473, — where, however, the 
derivation of ϑύω is plausibly reicrred to 
@E-, on the principle of ‘suggestion by 
contrast.’ It thus differs from ὀργή, 
both in its s%se, as more sudden (Luke 
iv. 28, Acts xix. 28), and its nature, as 
less lasting (compare Ecclus. xlviii. 10, 
κοπάσαι ὀργὴν πρὸ ϑυμοῦ) ; sce ‘Trench, 
Synon. § xxxvit, Fritz. Rom. Vol. 1. p. 
105, and notes on Eph. iv. 31. 

ἐριδεῖαι) ‘caballings ;’ compare Syr. 


jaa [rebellio, calumnia]. The ac- 


curate meaning of the word épideia 
appears to have been missed by most of 
the older, and indecd most of the mod- 
ern expositors, by whom it is commonly 
connected with ἔρις (compare Cicum.), 
and understood to mean ‘contention ;’ 
comp. ‘rixa,’ Vulg. ‘inritationes,’ Cla- 
rom. Its true etymological connection, 
is, however, with the Homeric word 
ἔρτϑοσ, ‘a day-laborer,’ and _ thence 
either with ἔριον (τὴν ἐργαζομένην τὰ 
ἔρια, Phavor. Eclog. p. 201, ed. Dind.), 
or more probably with”EPQ, ἔρδω, ἐρέϑω ; 
compare Lobeck, Patholog. p. 365. Its 
meaning, then, is (a) Labor for hire; 
compare Suidas, s. v. δεκάζεσϑαι ; (B) 
Scheming or intriguing for office, ‘am- 
bitus :’ compare Aristot. Pol. v. 2. 3. p. 
1302, (ed. Bekk.); (y) Party-spirit, a 
contentious spirit of faction ; compare 
Schol. ap. Matth. épid. ἐμφιλόνεικοι 
πράξεις, and Steph. Thes. 8. v. where 
there are also traces of a right perecp- 
tion of the true meaning. Of these 
(y) seems to be the prevailing meaning 
in the N. T., where épid. occurs no less 
than 7 times, and in the following com- 
binations ; in Rom. ii. 8, of ἐξ ἐριῶ. are 
coupled with of ἀπειϑοῦντες TH ἀληϑείᾳ, 
and in antithesis to of καϑ᾽ ὑπομονὴν ἔρ- 
you ayasod; in 2 Cor. xii. 20, ἐριϑεῖαι 
are enumerated between ϑυμοὶ and κατα- 
λαλίαι; -n Phil. i. 16, ἐριῶ- is in antithesis 


154 


GALATIANS. 7 


Cuap. V. 21. 


fi 
διχοστασίαι, αἱρέσεις, " φόνοι, φόνοι, μέδαι, κῶμοι, καὶ TA ὅμοια 
τούτοις" ἃ προλέγω ὑμῖν, καϑὼς καὶ προεῖπον, ὅτι οἱ τὰ τοιαῦτα 


21. φόνοι] Omitted by Tisch. with B; 17. 33. 35. 57. 73; Demid. Aug.* ; 
Clem., Marcion ap Epiph., Iren.; Cypr., Hieron. (distinctly), Ambrst., Aug. 
({Lachm.|, approved by Mill). The authorities for the text are ACDEFGJK ; 
great majotity of mss.; Clarom., Boern., Vulg., Syr. (both), Copt., al.; Chrys., 
Theod., al. ( Rec., Griesb., Scholz, Mey., Alf., Bagge). These so decidedly prepon- 
derate, the characteristic paronomasia is so probable, and the omission in transcrip- 
tion, owing to the similarity in words, so very likely, that we do not hesitate to 


restore φόνοι. 


to ἀγάπη ; ib. ii. 3, it is connected with - 


κενοδοξία, and in James iii. 14. 16, with 
ὥλος. In Ignat. Phuad. 8, tpid. is 
opposed to χριστομάϑεια. It would thus 
seem that in all these passages, with the 
exception perhaps of Rom. 7. 6., and 
Phil. 2. c.,— where the context points 
less to party-spirit than to the conten- 
tiousness it gives rise to (see notes on 
Phil. i. 17, Transit) —the meaning of 
épid. is fairly covered by the definition 
of Fritz. as ‘summa invidia pectore in- 
clusa proclivitasque ad machinationes ;’ 
see Riickert on Rom, ii. 8, and esp. 
Fritz. Excursus on ἔριϑος, ἐριϑεία, épi- 
ϑεύομαι, Comm, on Rom. Vol. 1. p. 143 
sq: 

« divisions, 


διχοστασίαι, αἱρέσει 5] 
parties; the ‘standing 
apart’ (comp. ‘ tvisstasseis,’ Goth.) and 
divisions (Rom. xvi. 17) implied in the 
former word, leading naturally to the 
more determinate choice (‘electio pra- 
sertim disciplinee cujusdam’ Schott) 
exercised in the formation of the latter; 
comp. Theoph, and Bagge in loc. 
.:. 21. fii. cy ty 
revellings,’ 


κῶμοι] * drunkenness, 
‘ebrietates, comessationes,’ 
Vulg., Clarom.; the latter being the 
more generic and inclusive, to which 
the former was the usual accompani- 
ment. On the nocturnal κῶμοι (τὰ 
ἀσελγῆ καὶ πορνικὰ ἄσματα, συμπόσια, 
Hesych.) of the ancients see Schwarz. 
de Comiss. Vet., Altdorf, 1744, Welcker 
in Jacobs, Philostr. τ. 2, p. 202 sq. 
and on the derivation of the word 


[appy. connected with κοιμάω, and 
from a root κι-Ἶ Benfey, Wurzellex. Vol. 
τι. p. 150. ἃ προλέγω ὑμῖν] 
‘about which I tell you beforehand; 
either ‘ praeemoneo, priusquam veniat dies 
retributionis, sive judicii, quem hic res- 
picit,’ Est., or more simply, ‘predico, 
ante eventum,’ Beng.; comp. 1 Thess, 
iii. 4. It is not necessary to refer ἃ to 
πράσσοντες, aS an accus. derived by at- 
traction from the accus. objecti after that 
word (Schott, Olsh.); the ordinary ex- 
planation, ‘quod attinet ad ea que,’ ἡ 
(Camerar.), being perfectly satisfactory. 
In such cases, the relative is really gov- 
erned by the finite verb as a species of 
‘quantitative’ accus.; its prominence in 
the sentence, and appy. absolute use 
being designed to call attention to that 
on which the thought or action princi- 
pally turns; comp. John. viii. 54, and 
see Scheuer]. Synt. § 8. 4, p. 55. Such 
sentences often involve a slight, but 
perfectly intelligible, anacoluthon ; see 
Fritz. Rom. vi. 10, Vol. 1. p. 393, and 
compare notes on ch, ii. 20. 

καϑὼς καὶ προεῖπον] ‘as I also 
told you beforehand,’ sc. when I was 
with you; the καὶ appy. reminding them 
that these were warnings not new to 
them. The particle is omitted in BFG ; 
Amit., Demid.; Chrys. (1), al, and 
bracketed by Lachm., but rightly re- 
tained as part of the text by most recent 
editors, the external evidence in its fa- 
vor [ACDEJK; nearly all mss., and 


Cuar. V. 22. 


GALATIANS. 


135 


πράσσοντες βασιλείαν Θεοῦ οὐ κληρονομήσουσιν. ™ ὁ δὲ καρπὸς 


τοῦ Πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροδυμία, χρηστό- 


most Vv.; Clem., Chrys., Theod.] being 
so greatly preponderant. 
τοιαῦτα) ‘such things as these,’ ‘ all 
such things.’ The article with τοιοῦτος 
denotes a known person or thing, or the 
whole class of such, but not an unde- 
fined individual out of the class; as in 
that case τοιοῦτος is anarthrous; see 
Kiihner on Xenoph. Mem. τ. 5. 2, and 
Kriiger, Sprachi. § 50. 4. 6. 

βασιλ. Θεοῦ od κληρον.] ‘shall 
not inherit the kingdom of God ;’ comp. 
Eph. v. 5, where with equal pertinence 
the declaration is made of present time. 
On the meaning of the inclusive term 
βασιλείαν @cod, —that kingdom which 
was completely established at the ascen- 
sion (see Jackson, +Creed, x. 45. 2), of 
which Christ is the founder, and Christ 
(and God, Rev. xi. 15, xii, 10) the 
King, and of which the true Christian, 
even while here on earth, is a subject, 
see esp. Tholuck, Bergpred. p. 72 sq., 
Bauer, Comment. Theol. τι. Ὁ. 107 sq., 
Heemskerk, Notio τῆς Bac. k. τ. λ. 
(Amst. 1839), and the comments of 
Reuss, Théol. Chret. τι. 4, Vol. 1. p. 
180 sq. On its distinction (whether 
‘in sensu tndtiali or finali’) from the 
more collective and, so to say, localized 
ἐκκλησία, see Stier, Ephes., Vol. τι. p. 
252 sq. 


τὰ 


22. καρπός] ‘fruit;’ used appy. 
with a significant reference to the or- 
ganic development from their root, the 
Spirit (Olsh., Bloomf.) ; διὰ τί δὲ καρπὸν 
καλεῖ τοῦ Πν.; ὅτι τὰ μὲν πονηρὰ ἔργα ἐξ 
ἡμῶν γίγνεται μόνον: διὸ καὶ ἔργα καλεῖ: 
τὰ δὲ καλὰ οὐ τῆς ἡμετέρας ἐπιμελείας 
δεῖται μόνον, ἀλλὰ καὶ τῆς τοῦ Θεοῦ φι- 
AavSpwrias, Chrys. It is possible that 
no marked distinction may be intended 
(Mey.), still, as καρπὸς is nearly always 
used by St. Paul ‘in bonum partem’ 


(Rom. i. 13, vi. 22, xv. 28, Eph. v. 9, 
Phil. i. 11, 22, iv. 17), and as even in 
Rom. vi. 21, where it is used in ref. to 
evil works, the same meaning (‘ what 
fruit,’ ἐς e. ‘ what really beneficial result 
had ye,’ etc.) appears to be preserved, 
we may safely press the peculiar mean- 
ing and significance of the term; see an 
excellent sermon on this text by San- 
derson, Serm. xvu. (ad Aul.), p. 594 
sq. (Lond. 1689). ἀγάπη» 
xapa] ‘love, joy ;’ ἀγάπη, as Mey. ob- 
serves, standing at the head, as the mov- 
ing principle of all the rest (compare 
1 Cor. xiii. 1 sq.), and χαρὰ following, 
as that special gift of the Spirit (comp. 
1 Thess. i. 6), which ought to be the 
pervading principle of Christian life 
(Phil. iv. 4); comp. Reuss. Théol. Chrét. 
Iv. 18, Vol. 11. p. 202. eipnyn| 
‘peace ;? not so much here in ref. to 
peace with God (Phil. iv. 7, see notes a 
Joc.) as, in accordance with the associated 
and partially contrasted terms &ySpat 
k. τ. A. (ver. 20),— peace with one 
On 
the meaning of μακροϑυμία (clementia, 
qua ire temperans delictum non statim 
vindices,’ Fritz. Rom. Vol. 1. p 98), see 
notes on Eph. iv. 2, and for its distinc- 


another; compare 1 Thess. v. 15. 


tion from ὑπομονή, notes on Col, i. 11, 

χρηστότης, ἀγαδωσύ νη] ‘dbeneva 
These words are: 
nearly synonymous, The former (de- 
fined in [Plato] Def. 412 8, as ἤϑους ἂπ- 
λαστία μετ᾽ εὐλογιστίᾳ5); may perhaps 
denote that benevolence and sweetness 
of disposition (‘benignity,’. Wicl., 
Rhem.) which finds: its sphere and 
exercise in our intercourse with one. 
another; comp. Tit. iii. 4, where it is. 
joined with φιλανϑρωπία, and see Tittm. 
Synon. p. 140, Planck, Comment. Theol. 
Part 1. p. 197, and the citation. from, 


olence, goodness.” 


190 


GALATIANS. 


Cuap. V. 23. 


της, ἀγα ϑωσύνη, πίστις, ” πραύὔτης, éyxpdTea’ κατὰ τῶν τοιού- 


Jerome in Trench, Synon. Append. p. 
198 (ed. 1). The latter (ἀγαϑ.), 
a somewhat rare word (though occur- 
ring in three other places in St. Paul’s 
Epp. Rom. xv. 14, Eph. νυ. 9, 2 Thess. 
i. 11), seems more than ἡ ἀπηρτισμένη 
ἀρετή (Phavorinus, Zonaras) or even, 
‘animi ad optima quaque propensio’ 
(Gom. on Rom, xv. 14), and may not 
improbably be extended to that ‘pro- 
pensio’ as exhibited in action, the pro- 
pension both to will and do what is 
good; see Stier, Ephes. Vol. 1. p. 265, 
and compare Suicer, Tes. Vol. 1. p. 16, 
The idea of ‘bountifulness,’ Nehem. 
ix. 25, is necessarily included. It may 
thus be distinguished from the some- 
what late word ἀγαϑότης (Lob, Phryn. 
p- 850), which rather denotes ‘ goodness 
in its essence,’ and is thus commonly 
used in reference to God. 
ris] ‘faith; not merely ‘fidelitas, 
veracitas in promissis’ (Men. ap. Pol. 
Syn.), i. e., ‘good faith’ (Matth. xxiii. 
23; Tit. ii. 10, πίστις ἀγαϑή), but trust- 
Sulness (Conyb.), faith ta God's promises 
and mercies and loving trust towards 
men ; compare 1 Cor. xiii. 7, πάντα mo- 


πίσ- 


τεύει, Where, like μακροϑυμία and χρησ- 
τότης (ver. 4), it stands as one of the 
characteristics of ἀγάπη. 

23. πραύτη 9] ‘meckness,’ ‘modes- 
tia,” Vulg. The mpais is defined by 
Tittmann, Synon. p. 140, as ‘mansue- 
tus, qui e2quo animo omnia fert (sanft- 
miithig),’ compare Aristot. Eth. 1v. 11. 
This, however, seems wholly insufficient ; 
the Christian grace of mpairns is not 
mere gentleness or ἀταραξία, (τὸ δυσκίνη- 
τον εἶναι πρὸς τὰς ὀργάς, Stob. Floril. 1. 
18), but appy. denotes a submissiveness 
to God as well as man, and may be 
distinguished from ἐπιείκεια as having 
its seat in the inner spirit, while the 


latter seeks to embody itself in acts; 
see T'rench, Synon. § xLut. 16, and notes 
on Col. ili. 12. On the orthography 
πραότης (appy. the more Attic form, 
Phot. Lex. p. 386) or mpaitns, compare 
Lobeck, Phryn. p. 403. 


‘temperance,’ 


ἐγκρά- 
reial the exercise of 
control over passions and desires; com- 
pare Acts xxiv. 25, 2 Pet. i. 6; ἐγκρ. δέ 
ἐστιν ἀρετὴ τοῦ ἐπιδυμητικοῦ Kay ἣν 
κατέχουσι τῷ λογισμῷ τὰς ἐπιϑυμίας dp- 
μώσα: ἐπὶ τὰς φαύλας ἡδονάς, Stob. 
Floril. 1. 18. It is distinguished by 
Diog. Laert. from σωφροσύνη as implying 
a control over the stronger passions, 
whereas the latter implies a self-restraint 
in what is less vehement; 7 σωφροσύνη 
ἡρεμαίας ἔχει τὰς ἐπιϑυμίας, ἡ δὲ ἐγκρά- 
re σφοδράς, Suid. Lex. 5. v. Vol. 1. p. 
1138 (ed. Gaisf.). The addition of 
ἁγνεία (DIEFG); Clarom. Vulg. [not 
Aimit.; Bas., al.] is rightly rejected by 
appy- all recent editors. 
τοιούτων) ‘all such things ;’ not mase. 
(Theod.), but as seems much more nat- 
ural, and is perhaps suggested by the 
art. (Olsh.) newt. in reference to the pre- 


τῶν 


ceding virtues; compare the somewhat 
parallel passage, Stobreus, Floril. 18, fin., 
ἀκοχουδεῖ δὲ τῇ ἀρετῇ χρηστότης, ἐπιεί- 
κεια, εὐγνωμοσύνη, ἐλπὶς a&yadh, ἔτι δὲ 
καὶ τὰ τοιαῦτα. Brown's argument (p. 
307) is certainly not convincing, “ τοι- 
ovrwy and τοιαύτων,᾽ --- ἃ curious over- 
sight. 
‘ there is no (condemnatory) /avw.’ 


vdpmos] 
The 
explanation per meiosin, ‘tantum abest 
ut iis legis Mosaicie terrores sint metu- 


οὐκ ἔστι 


endi, ut potius Deo sint grati,’ tosenm, 
(cited by Brown), is not satisfactory. 
St. Paul draws a contrast between the 
legal judgment under which the former 
class lay, and the freedom from it which 
those who are led by the Spirit enjoy ; 


Cap. V. 24, 25. GALATIANS. 


187 


> » , 94 « \ lal a \ / ’ / 
τῶν οὐκ ἐστιν VOLOS. οι δὲ του Χριστοῦ THV σάρκα εσταυρωσαν 


σὺν τοῖς παϑδήμασιν καὶ ταῖς ἐπιδυμίαις. “ὃ εἰ ζῶμεν Πνεύματι, 

24. τοῦ Χριστοῦ] Tisch. adds Ἰησοῦ with ABC; mss.; Copt., Sahid., Ath, 
(both) ; Cyr. (often), Doroth., Bas., Procop., Dam., al.; Aug. [Lachm.]. The 
external authorities for the omission are DEFGJK (FG add evtes, scil. ovtes) ; 
Vulg., Clarom., Syr. (both), Goth, Arm.; Chrys., Theodoret, Pseud-Ath., al. ; 
very many Lat. Ff. (Ree., Griesb., Scholz, Alf.). Owing to the importance of 
ABC, the external evidence may perhaps be considered slightly in favor of the 
addition; the order, however, is so unusual (Eph. iii. 1, Col. ii. 6, but in both 
with var. readings), and external evidence for and against so nearly balanced, that 
we decide in favor of the shorter reading. 


compare Bull, Exam. Censure, xvu. 16, 
where, however, the masc. interpr. of 
τοιούτων is adopted. 

24. of δέ] ‘Now they,’ slightly con- 
trasted application of the whole foregoing 
particulars to the special case of Chris- 
tians, δὲ not being simply continuative 
(Auth.), nor yet resumptive, in ref. to 
ver. 16 (De W.), or to ver. 18 (Beng.), 
but almost syllogistic, the application to 
Christians forming a sort of practical 
‘ propositio minor’ to the foregoing group 
of verses. The connection of the whole 
paragraph, then, from ver. 16 appears to 
be as follows: —*The Spirit and the 
. flesh are contrary to each other; if the 
flesh prevail, man is given over to all sin, 
and excluded from the kingdom of God: 
if the Spirit be the leading principle, 
man brings forth good fruits, and is free 
from the curse of the law. Mow the 
distinguishing feature of the true Chris- 
tian is the crucifixion of the flesh; con- 
sequently, as must be obvious from what 
has been said, the living in and being 
led by the Spirit ;? see Riickert én Joc. 
ἐσταύρωσαν] ‘crucified, scil. when 
they became Christians, and by bap- 
tism were united with Christ in His 
death; compare Rom. vi. 3. Though 
this ethical crucifixion is here designated 
as an act past (compare Rom. vi. 6, 6 
παλαιὸς ἡμῶν ἄνϑρωπος συνεσταυρώϑη), 
it really is and must be a continuing act 
as well; compare Rom, viii. 13. This 

18 


however the aor., with its usual and 
proper force, leaves unnoticed ; it simply 
specifies, in the form of a general truth, 
the act as belonging to the past, without 
affirming or denying any reference to 
the present ; see Fritz. de Aor. Vi, p. 17, 
notes on 1 Thess. ii. 16, and compare 
Soph. Antig. 1318 (last line) ἐδίδαξαν, 
on which Wex remarks, ‘unum exem- 
plum, quod aliquando evenerit, tanquam 
norma proponitur:’ see also Schmalfeld, 
Synt. § 60. 2, p. 128. In all such cases 
the regular reference of the tense to the 
past may be fe/é in the kind of summary 
way in which the action is stated, — the 
sort of implied dismissal of the subject, 
and procedure to something fresh; com- 
pare Donalds. Gr. § 433. On the 
vital truth, that our crucifixion of the 
flesh is included and involved in that of 
Him with whom we are united, comp. 
Usteri, Lehrd. τι. 1. 8, p. 202 sq.; and 
on the whole verse read the good sermon 
of South, Serm. xxiu. Vol. Iv. p. 338 
sq. (Lond. 1843). 

25. εἰ ζῶμεν Πνεύματι] ‘If we 
live by the Spirit ; — ‘if, as a matter of 
fact (see notes on ch. i, 9), we dive (em- 
phatic) by the efficacy and operation of 
the Spirit; assumption naturally arising 
from the preceding declaration of cruci- 
fixion of the opposing principle, the 
flesh ; ‘enecatd in hominibus Christianis 
τῇ σαρκί, necesse est in iisdem vivat 
suamque vim libere exserat τὸ Πνεῦμα, 


198 


Πνεύματι καὶ στοιχῶμεν. 


GALATIANS. 


Cuap. V. 26. 


* μὴ ywopeSa κενόδοξοι, ἀλλήχους 


προκαλούμενοι, ἀλλήλοις φ)ονοῦντες. 


Schott. The omission here of all illa- 
tive particles makes the exhortation more 
forcible and emphatic; comp, 1 Cor. iii. 
17. There is some little difficulty 
in the explanation of the dative Πνεύ- 
ματι. It is certainly not (a) a dative of 
manner, scil. ‘spiritually’ Middl.; as 
thus not only the force of the verse, but 
the connection with what precedes, aris- 
ing from the opposition of the Πνεῦμα 
and the σάρξ, is completely lost. Nor 
again (4) is it a dative of relation, —‘ si 
vitam nostram ad Spiritum referimus, 
ad Spiritum etiam dirigamus vitam,’ 
Fritz. (Rom. xiii. 13, Vol. ut, p. 142) ; 
for though Rom. xiv. 6—8 supplies a 
somewhat parallel sentiment, the an- 
tithesis between the two clauses is thus 
obviously deprived of all force and per- 
tinence. On the whole, then, the or- 
dinary explanation (c) would seem to be 
most satisfactory, according to which 
Πνεύματι is to be regarded as a form of 
the instrumental or ablatival dative 
(Winer, Gr. § 31. 7, p. 194), and as 
here adopted rather than διὰ with the 
accus. (John vi. 57, compare Winer p. 
356), as thus forming a sharper antithe- 
sis to the dative which follows, — ‘if 
we live by the Spirit (if the Spirit is our 
principle of life) by the Spirit let us also 
walk ;’ compare 2 Cor. iii. 6, τὸ δὲ Πνέῦμα 
ζωοποίει, and see Neand. Planting, Vol. 
1. p. 469 sq. (Bohn), The second 
Πνεύματι is obviously the dat. norme, 
scil. κατὰ τοὺς ἐκείνου νόμους πολιτευόμε- 
vot, Chrys., see notes on ver. 106. Fritz 
(om. iv. 22, Vol. 1. p. 225) explains it 
as a dat. commodi, ‘ Spiritui vitam con- 
secrate;’ but this, on Rom. xiii. 13, he 
appears to have retracted. 
χῶμ εν] ‘let us walk.’ The hortatory 
imperative is not without some doctrinal 
significance (Ust.); the Apostle evi- 


στοῖ" 


dently assuming the union and coéxist- 
ence of the Divine and human powers 
in the heart of the true Christian; com- 
pare Beck, Seelen/. 1. 8, Ὁ. 29, τι. 13, p. 
32 sq., Usteri, Lehrb. τι. 1. 3, p. 218 
note. The command is substantially the 
same as that in ver. 16, except perhaps 
that στοιχεῖν [otex-] may imply a more 
studied tollowing of a prescribed course, 


than the more general περιπατέω (notes — 


on Phil. iii, 18); compare Polyb. Hist, 
xxvill. 5. 6, στοιχεῖν TH τῆς συγκλήτου 
προϑέσει, Dion. Hal. Antig. vi. 65, 
στοιχεῖν ταῖς πλείοσι γνώμοις, and the 
somewhat unusual expression στοιχεῖν 
μιᾷ γυναικί, Schol. Arist. Plut. 773. 

26. μή γινώμεδα x. τ. λ.] ‘Let us 
not become ;’ not ‘let us not be,’ Auth. 
(comp. Syr.), but ‘ne efficiamur’ Vulg., 
Clarom., ‘ vairbamma,’ Goth, there be- 
ing appy. no less in’ the verb than in the 
person an intentional mi/dness, which 
seems to imply that the sin of κενοδοξία 
had not yet taken root, though the very 
warning suggests that it was to be ex- 
pected. The verse thus forms a suitably 
concluding warning against those par- 
ticular sins of the Galatians to which 
the Apostle alluded in ver. 13—15 and 
at the close of ver. 20, and belongs to 
Chap. v.,. though it also serves very 
naturally to connect the doctrinal with 
the more directly admonitory portion of 
the Epistle, which begins with the next 
chapter. A close connection with Ch. 
vi. (Mey., al.) seems. clearly at variance 
with the introductory ἀδελφοί (compare 
ch. iv. 12), and the change of person. 
GAAHA. προκαλυύμενοι] ‘provok- 
ing each other ;’ scil. eis φιλονεικίας καὶ 
ἔρεις, Chrys. ‘calling one another out to 
the field of controversy,’ Brown; see 
Herodian, Hist. νι. 9 (Oxon., 1704), 
προκαλεῖται ἡμᾶς εἰς μάχην, and simply, 


Cnap. VI. 1. 


Ye who are. spiritual 
should bear and forbear; 
examine yourselves be- 
fure ye judge others. 


Polyb. Hist. τ. 46.11, προκαλούμενος 
τοὺς πολεμίους. The meaning of 
φϑονοῦντες has been modified by 


some commentators, ‘withholding out 


of envy’ (Olsh.), ‘hating’ (Brown). 
This is not necessary; φϑονεῖν is the 
correlative act on the part of the weak, 
to the προκαλεῖσϑαι on the part of 
the strong. The strong, vauntingly 
challenged their weaker brethren: the 
weak could only retaliate with envy. 
It may be remarked that poverty docs 
not occur elsewhere in N. T.; in James 
iv. 2, the correct reading is φονεύετε. 


Cuarter VI. 1. ἀδελφοί] ‘Breth- 
ven; conciliatory mode of address in- 
troducing the more directly admonitory 
portion ; ‘latet in hoc etiam uno verbo 
argumentum,’ Beza. ἐὰν καὶ 
προλημφϑῇ] ‘if aman be even sur- 
prised or caught ;’ preoccupatus fuerit,’ 
Vulg., Clarom., Syr., “ gafauhaidan,’ 
Goth. The verb προλημφϑῇ has received 
several different interpretations, in ac- 
cordance with the different meanings 
assigned to πρό. ‘The more strict tem- 
poral meaning, ‘ antea,’ whether referred 
to the arrival of the Epistle (Grot.), to 
a recurrence of the offence (Winer), or 
to the attempt at restoration, — the 
λαμβάνεσϑαι taking place before the 
katapt. (Olsh.),— is unsatisfactory, as 
the emphatic position of mpoAnupdsy and 
the force of καὶ are thus both obscured. 
The common reference to the wnexpected- 
ness of the sin (‘notat improvisam oc- 
cupationem,’ Vorst., ouvapTayi, 
Chrys.), is also inconsistent with καί, 
as this meaning of mpd would tend to 
excuse and qualify, whereas καὶ seems 
to point out an aggravation of the of- 
fence. 


2\ 
εαν 


If, however, πρὸ be referred to 
the power of escape, — ‘be caught before 


GALATIANS. 


189 


VI. ᾿Αδελφοί,. ἐὰν καὶ προλεμφϑῇ av Spo- 


lal e 
πος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ 


he could escape,’ ‘flagrante delicto,’ — 
not only the intensive force of καί, but 
the emphatic position of mpoAnupdy and 
the general tenor of the exhortation is 
fully preserved. This meaning of προ- 
AauB., it must be admitted, is rare, but 
see exx. in Kypke, Obs. Vol. τι. p. 289, 
and esp. Wisdom, xvii. 17, προληφὺ εἰς, 
τὴν δυσάλυκτον ἔμενεν ἀνάγκην. 

On the Alexandrian form προλημφϑῇ; 
see Winer, Gr. § 5, 4, Tisch. Prolegom. 
p. xx., and on the difference between 
ἐὰν καὶ and καὶ ἐάν, see note, ch. i. 8, 
Herm. Viger, No. 307, Klotz, Devar. 
ΜΌΙ τ Ὁ: 510. 
ραπτώματι 
in any particular act of sin, esp. on the 


ἐν τινὶ Ta- 
‘in any transgression,’ 


side of error, stumbling, or transgression 
of a command. On the 
between παράπτωμα (more particular), 
and ἁμαρτία (more general), see notes on 
Eph. ii. 1. 
ματικοί] ‘ye the spiritual ones,’ ‘ye 
The tenor of the 
exhortation, coupled with the similar 
distinctions which St. Paul seems else- 
where to have recognized in his converts 


distinction 


ὑμεῖς of πνευ- 


that are spiritual.’ 


(e. g., 1 Cor. iii. 1), appears in favor of 
the opinion that the Apostle is here 
designating not merely those who were 
subjectively πνευματικοί, t.e., who thought 
themselves so (comp. Windischm.), but 
those who were objectively mvevuar., those 
who had remained true to him and his 
doctrines; see Olsh. im loc. That the 
teachers are mainly addressed in ver. 
1—6, and the hearers and laity in ver. 
6—10, is also probable. 
ti Cere| ‘restore.’. The technical mean- 


καταρ- 


ing ἀπὸ τῶν eEapSpnudtwy ‘reponere in 
artu luxata membra,’ Steph. (Thes. 
Vol. Iv. p. 1218), adopted by Beza, 
Blooomf., Brown, al., does not appear 
here alluded to, as examples of the sim- 


140 


GALATIANS. 


Caar.: VI. 1, 2, 


: - , af 
καταρτίξετε τὸν τοιοῦτον ἐν πνεύματι πραὕτητος, σκοπῶν σεαυτόν 
a ᾿ A 
μὴ Kal σὺ πειρασϊ)ῇς. * ἀλλήλων τὰ βάρη BaorakeTe, καὶ οὕτως 


2. ἀναπληρώσετε] Tisch. (ed. 2) reads ἀναπληρώσατε with ACDEJK; appy. 
nearly all mss. ; Syr.-Philox., perhaps Goth. [but conjunct. acts both for fut, and 
imper.; De Gabel. Gr. § 182, 186]; Clem., Ath., Chrys., ‘Theodoret, Dam., al. 


(Ree., Griesb., Scholz). 


ple ethical sense (διορϑοῦτε. Chrys.) are 
sufficiently common ; comp. Herodot. v. 
28, καταρτίζειν (Μίλητον,) Stob. Florii. 
1.85, καταρτ. φίλους διαφερομένους, Greg. 
Nazianz. Orat. xxvi. Vol. 1. p. 443 B, 
πόϑεν οὖν ἄρξομαι καταρτίζειν ὑμᾶς ἀδελ- 
got (cited by Dindort). 
mpaitnros| ‘the spirit of 
meekness ;’ not merely ‘a meek spirit,’ 
—a wholly inadmissible dilution of the 
true meaning of the words,— but a 


πνεύ- 


ματι 


spirit of which the principal constituent 
(comp. Bernhardy, Syné. 11. 44, p. 161) 
or characterizing quality (Scheurl. Synt. 
§ 16. 3, p. 115) is πραὔτης, compare 
Winer, Gr. § 34. 2. Ὁ, p. 212. The an- 
arthrous πνεῦμα (but after a prep.) refers 
ultimately, as Chrysostom felt, to the 
Holy Spirit, one of whose especial char- 
isms is ‘ gentleness ;’ see ch. v. 23. This 
reference, however, must not be over- 
stated, or expressed by the use of a cap- 
ital letter; for, as in 1 Cor. iv. 21 
(where av. mpaiitntos is joined with 
ἀγάπη), so here mv. seems immediately 
to refer to the state of the inward spirit 
as wrought upon by the Holy Spirit, 
and ultimately to the Holy Spirit as. the 
inworking power; compare Rom. i. 4, 
my. ἁγιωσύνης, Vili. 15, mv. vioSecias, 
2 Cor. iv. 13, rv. τῆς πίστεως, Eph. i. 
17, mv. σοφίας, in all which cases πν. 
scems to indicate the Holy Spirit, and 
the abstract gen. the specific χάρισμα ; 
see Hamm. in /oc., and notes on 2 Tim, 
1, ἡ, 
ing to thyself ;’ temporal clause stating 
the (proper) concomitants of the action 


σκοπῶν σεαυτόν) ‘look- 


The authorities for text are ΒΕῸ ; 2 mss.; Vulg., Cla- 
rom., Syr., Arm., Copt., Sahid., 22th. (both); Theodoret (mss.) Aster. 


Procl., . 


(‘considering all the time thy own 
case’), or perhaps with a secondary- 
causal force hinting at the reasons for 
it; see Kriiger, Sprachl. § 56. 12. 1, 
Schmalfeld, Synt. § 207, and compare 
Donalds. Gr. § 615. For instances of 
the emphatic and individualizing enal- 
lage of number, see Bernhardy, Synt. 
xu. 5, p. 421. connects this 
clause with ver. 2, putting a full stop 
after mvevu. mpaitntos, and a comma 
after πειρασϑῇῆς, but thereby obviously 
weakens the whole force and point of 


Lachm. 


the address. The πνευματικοὶ were re- 
minded of their own liability to fall into 
temptation: why? Surely not to urge 
them merely generally to bear one an- 
other’s burdens, but particularly to 
evince their Christian spirit, by restoring 
one who had fallen, only after all, as they 
themselves might. μὴ κ. τ. A.) 
‘lest thou also shouldst be tempted,’ scil. 
in a like case; subjunctive (‘ verentis,’ 
est ne quid nunc sit, simulque nes- 
cire se utrum sit neene significantis,’ 
Herm. Soph. Ajar, 272), and in the 
aor., in reference to an event still im- 
pending; see Winer, Gr. § 46. 2. p. 
447, and the copious list of exx. of this 
and similar constructions in Gayler, 
Part. Neg. p. 326. 

2. ἀλλήλων τὰ βάρη) ‘the bur- 
dens of ONE ANOTHER; the ἀλλήλ,, as 
Meyer rightly observes, being emphatic, 
not however, with any oblique reference 
to the burden of the Law (Alf.), but 
simply in opposition te that selfish feel- 
ing which would leave each one to bear 


Cuar. VI. 9, 8. GALATIANS. 


141 
ἀναπληρώσετε Tov νομον τοῦ Χριστοῦ. ὃ εἰ yap δοκεῖ τις εἶναί τι 
Mare. erem.; Tert., Cypr., al. (Lachm., Tisch., ed 1, Meyer, De Wette, approved 
by Mill, Prolegom., p. 123). The preponderance of MSS, evidence is thus plainly 


in favor of the imper.; still the testimony of the Mv. joined with the extreme 
probability of a change from the future to the imperfect (see Mill, 1. ec.) seems 


sufficient to authorize the rejection of a reading 


g, which on strict grammatical 


principles may be pronounced somewhat suspicious. 


his own; contrast the Apostle’s own 
example, 2 Cor. xi. 29. The meaning 
of this expressive word must not be too 
-much circumscribed. It seems chosen, 
with inclusive ref. to all forms of weak- 
nesses (ἀσϑενήματα, Rom. xv. 1), suffer- 
ings, and, perhaps more especially, sins ; 
the purport of the command being φέ- 
pew τὰ τῶν πλησίον ἐλαττώματα, Chrys., 
or, with more exactness, ἐπικουφίζειν τὴν 
ψυχὴν ὑπὸ τῆς τοῦ ἁμαρτήματος συνειδή- 
σεως βεβαρημένην, Theod. Mops. p, 129. 
βαστάζετε) ‘bear,’ ἡ. 6. sustain as a 
superimposed burden. On the particular 
use and meaning of βαστάζειν in the 
important doctrinal statement, Matth. 
vili. 17, as exemplified by this pas- 
sage, see Magee, Atonement, No. xu. 
Vol. 1. 415 sq. kal οὕτως- 
ἀναπληρώσετε) ‘and thus shall ye 
fulfil, —thus, in this way, and no 
other, viz., by following the exhortation 
just given. Future after imperat., as 
in ch. y. 16. On the whole (see crit. 
note), the future seems the more proba- 
ble, as well as perhaps the more strictly 
grammatical reading; for though no 
opposing argument can be founded on 
the use of the imperfect aor. combined 
with the imperfect present (the former 
often stating the general command, the 
latter some of the details ; comp. Scho- 
mann, Iseus, Ὁ. 235), still in the case 
of this particular verb the use of the 
present (compare Barnab. Ep. ch. 21, 
ἀναπληροῦτε πᾶσαν ἐντολήν), is much 
more natural. The compound ἀναπλη- 
ροῦν is not simply synonymous with 
πληροῦν (Riick., al.), but appears in all 


cases to denote a complete filling up, and 
to point to a partial rather than an en- 
tire vacuum ; ‘hee demum erit perfecta 
legis impletio,’ Winer, Verd. 
Fase. m1. p. 11; compare Plat. Poplie. 


Comp. 


δ 11, ἀνεπλήρωσε τὴν βουλὴν ὀλιγανδροῦ- 
σαν (‘made up the full number of’), 
and see notes on Phil. iii. 30. The ex- 
planation.of Chrys., κοινῇ πάντες πλη- 
ρώσατε, is not satisfactory. τὸν 
νόμον τοῦ Χρ.] ‘the law of Christ ;’ 
not generally ‘le mobile des actes du 
Chretien’ (Reuss, Thdol. Chr. tv. 16, 
Vol. τι. p. 168), but definitely ‘the law 
of love’ (τὴν ἀγάπην φησίν, Theod. 
Mops.), which he gave (John xiii. 34, 
ἐντολὴν καινὴν δίδωμι ὑμῖν, va ἀγαπᾶτε 
ἀλλήλους; 1 John iii. 23, ἀγαπῶμεν ἀλ- 
λήλους καϑὼς ἔδωκεν ἐντολὴν ἡμῖν), and 
which He so graciously exemplified, 
αὐτὸς γὰρ Tas ἁμαρτίας ἡμῶν ἀνέλαβε καὶ 
τὰς νόσους ἐβάστασεν, Schol. ap. Matth. 
The peculiar term νόμος is perhaps here 
chosen with some reference to the case 
of the Galatians: they affected an ob- 
servance of the law of Moses, here was 
a law of Christ in which was included 
the fulfilment of the whole law; comp. 
ch. v. 14. This ‘novum praceptum 
Christi’ is illustrated and explained by 
Knapp, Script, Var, Arg. No. x. p. 369 
86. 

3. εἰ γάρ κ. τ. λ.] ‘For if any one 
thinks,’ οἵο. ; confirmation of the fore- 
going exhortation to gentleness and 
humility, by showing the evils of the 
opposite course. The best motive to 
indulgence towards others is, as Olsh, 
remarks, the sense of our own weakness. 


142 


\ v ‘ aA ΄ , 4 
μηδὲν ὦν, φρεναπατᾷ ἑαυτόν. 


μηδὲν ὥν] ‘when he is nothing,’ ‘be- 
ing all the time nothing ;’ temporal, or 
in the more accurate language of Schmal- 
feld, ‘temporal-concessive’ participle, 
stating what the man after all is, in 
spite of his opinion of himself; see the 
exx. in Schmalfeld, Synt. § 207. 2, p. 
415. Alford finds in this use of the 
subjective μηδὲν rather than οὐδὲν (abso- 
lute) a fine irony, — ‘being if he would 
come to himself, and look on the real 
fact.’ This, however, is somewhat pre- 
carious, as the use of the subjective ne- 
gation with participles is the prevailing 
usage in the N. T.; see Green, Gr. p. 
122. While, then, we may press ov 
when so connected, we must be careful 
in overpressing μή; see notes on 1 Thess. 
115/15, ΤΣ, For illustrative exx. 
of the general form of expression, see 
Wetst. in loc., and Kypke Ods. Vol. m. 
p- 291; one of the most apposite is, 
Plato, Apol. p. 41 Ἑ, ἐὰν δοκῶσί τι εἶναι, 
μηδὲν ὄντες. φρεναπατᾷ] ‘de- 
ceiveth his own mind,’ ‘inwardlij de- 
ceiveth himself ;’ comp. Goth., ‘ frabja- 
marzeins ist,’ [intellectus deceptio est]. 
The verb is an ἅπαξ. Aey. in the N. T.; 
comp., however, φρεναπάτης, Tit. i. 10, 
and James i. 26, ἀπατῶν καρδίαν αὐτοῦ. 
This last passage may perhaps enable 
us to draw a distinction between ἀπατᾷ 
ἑαυτὸν and φρεναπατᾷ ἑαυτόν. ‘The for- 
mer may imply a deception which had 
something objective to rest upon; the 
latter a more studied inward-working, 
and purely subjective deception ; comp. 
notes on Tit. i. 10. Hence the force of 
the command which follows, τὸ ἔργον 
δοκιμαζέτω, put to the proof his out- 
ward acts, and form his judgment upon 
them. The gloss of Hesych. (χλευάζει), 
or even of Zonaras (διαπαίζει) does not, 
consequently, seem quite sufficient. 

The order ἑαυτὸν φρεναπ. [Rec. with 


GALATIANS. 


Cuar. VI. 3, 4. 
‘\ ‘ μὰ ΄ r , 
τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω 


DEFGJK; al.] is well supported, but 
inferior in point of critical authority to 
that of the text (Lachm., Tisch., with 
ABC; 80, al.), and not improbably a 
correction to give ἑαυτόν studied promi- 
nence. 

4. τὸ ἔργον ἑαυτοῦ δοκιμ. 
‘prove his own work ;’ put to the test 
all that he is particularly engaged on; 
‘rem non opinionem de se,’ Beng. The 
singular with the article is appy. here 
used collectively (De W., Mey.), scil. 
τὰς ἑαυτοῦ πράξεις, Vheophyl., τὰ BeBiw- 
μένα αὑτῷ, Cicum.; ‘universam agendi 
rationem complectitur,’ Schott: comp. 
Rom. ii. 15, 1 Pet. i. 17, and see Winer, 
Gr.§ 27.1, p. 157. On the meaning 
of δοκιμάζειν μετ᾽ ἀκριβείας ἐξετάζειν, 
Theoph.), see notes on Phil. i. 10, Suicer, 
Thesaur. s. v. Vol. 1. p. 936, and for a 
good practical sermon on this and the 
preceding verse, see Usher, Serm. 111. 
Vol. xm. p. 31 sq. (ed. Elrington). 
τὸ καύχημα κ. τ. λ.] ‘his ground 
of boasting.’ The true meaning of this 
passage has been somewhat obscured by 
a neglect of the exact meaning and force 
of the different words. (1) The con- 
crete καύχημα, gloriandi materies (Rom. 
iv. 2, 1 Cor. ix. 15, 16, al.), must not 
be confounded with καύχησις, gloriatio 
(Rom. iii. 27, al.), the distinction be- 
tween these words being appy. always 
observed in the N. T., — even in 2 Cor. 
v. 12, ix. 8, al. (2) The article is not 
used κατ᾽ ἐξοχήν, but pronominally (Mid- 
dleton, ch. v. 3), ‘Ais ground of boast- 
ing,’ the καύχημα which properly belongs 
to him; compare 1 Cor. iv. 5, τότε ὃ 
ἔπαινος γενήσεται ἑκάστῳ. (3) The prep. 
eis must in each clause bear the same 
meaning (opp. to De Wette) ; the most 
simple and suitable appearing to be, 
‘with regard to,’ ‘in relation to,’ not 
*contra,’ Schott (which can be justified, 


Cuap. VI.4, 5. 


GALATIANS. 


148 


-“ \ + > € \ / \ 4 . ef Ν bf > 

ἕκαστος, καὶ τότε εἰς ἑαυτὸν μόνον TO καύχημα ἕξει, Kal οὐκ εἰς 
/ 

τὸν ἕτερον. ὅ ἕκαστος yap τὸ ἴδιον φορτίον βαστάσει. 


e.g. Luke xii. 10, but connected with 
éavt. would involve an artificial expla- 
nation) ; comp. 2 Cor. xi. 10, 7 καύχησις 
αὕτη ov σφραγίσεται εἰς ἐμέ, Eph. iii. 16, 
κραταιωδῆναι . - -. εἰς τὸν ἔσω ἄνϑρωπονι ; 
comp. Winer, Gr. § 49. a, p. 354, Bernh. 
Synt. v. 11, p. 220. (4) The force of 
τὸν ἕτερον (not ἕτερον, as implied by 
Auth.) must not be overlooked, scil. 
‘the one with whom he is contrasting 
himself ;’ «his neighbor,’ Copt., Arm. 
The meaning of the whole clause then 
will be, ‘If any one wishes to find mat- 
ter for boasting, let it be truly searched 
for in his own actions, and not derived 
from a contrast of his own fancied vir- 
tues with the faults of others ;’ compare 
Hammond in loc. True Christian καύ- 
xnua, like St. Paul’s, must be found 
either in a deep and thankful acknowl- 
edgment of blessings and successes (ἐν 
Κυρίῳ καυχάσϑω, 2 Cor. x. 17), or in 
afflictions and weakness (2 Cor. xi. 30, 
xii. 5), which still more show forth both 
the mercy and the mighty power of the 
Lord; comp. 2 Cor. xii. 9. 

5. ἕκαστος ydp| ‘For each man;’ 
confirmatory clause. standing in close 
connection-with the last words of ver. 
4, and assigning a reason why a man 
would have little real ground or justice 
for claiming spiritual superiority over his 
neighbor; he had only to look at him- 
self, to see that he had his own burden 
to bear; καὶ σὺ κἀκεῖνος τὸ ἴδιον φορτίον 
βαστάσετε, (οι. φορτίον] 
‘load ;’ not identical with the preceding 
βάρος, ver. 2 (Vulg., Clarom., Arm., — 
but not any of the other Vv.), which 
perhaps is used as a more general term 
in reference to the community at large, 
while gopr. has a more individualizing 
reference to the particular ζοα of sins 


and infirmities which each one, like a 
wayfarer (comp. Wisdom xxi. 6, Xenoph. 
Mem. 11. 13. 6), had to carry: ‘alia 
sunt onera participand infirmitatis, alia 
reddende rationis Deo de actibus nos- 
tris: illa cum fratribus sustentanda com- 
municantur, hee propria ab unoquoque 
portantur,’ August. de Consens. Evang. 
τ. 30.72. The qualitative and hum- 
bling distinction of Chrys. (τοῖς ὀνόμασι 
τοῦ φορτίου καὶ τῆς ἀχϑυφορίας πιέζων 
αὐτῶν τὸ συτειδός), and the quantitative 
of Beng. (" φορτίον, par ferentis viribus ; 
βάρη que excedunt’) do not appear so 
natural or probable. The allusion 
which Conyb. here finds to Atsop’s well- 
known fable (the Πῆραι δύο" p. 164, ed. 
De Furia) is not very plausible, as the 
point of the fable and the tenor of this 
verse are far from being identical. 

βαστάσει) ‘shall bear,’ scil. ‘has to 
The future does 
not here refer to the day of judgment 
(Theod., al.; see ch. v. 10), nor even 
(like ἕξει) to the future period when the 
conviction is arrived at, ‘will find he 
has to bear’ (Windischm., al.), but is 
appy. used ethically, in ref. to what ac- 
cording to the nature of things must be 
the case; compare notes on Eph. v. 31, 
Thiersch, de Pent. 11. 11, p. 158, sq., 
and see exx. in Jelf, Gr. § 406. 3, and 
Bernhardy, Synt. x. 5, p. 377. It was 
not so much from a sense of future re- 
sponsibility, as from a consciousness of 
present wnavoidable ἀχϑοφορία, that a 
man would be led to think humbly 
of himself and kindly of his neigh- 
bor. The observation of Fritzsche on 
the use of the future is worthy of 
citation; ‘Futurum in sententid gen- 
erali recte ponitur, quandoquidem rei 
que in nullum tempus non convenire 


bear, ‘must bear,’ 


lit 


Be liberal to your teach- 
ers; as ye sow now, 


GALATIANS. 


Cuapr. VI. 6. 


ὁ Kowwveirw δὲ ὁ κατηχούμενος τὸν λόγον 


whether it be to the flesh or to the Spirit, so shall ye reap, 


videatur, etiam futuro tempore locum 
futurum esse jure sumitur,’ on Tom, vii. 
&, Vol. 1. p. 9. 

6. κοινωνείτω δὲ κ. τ. λ.] ‘but 
let him that is instructed share with,’ 
etc. ; exhortation to the duty of sharing 
temporal blessings with others, placed 
in contrast (δὲ) to the foregoing declara- 
tion of individual responsibility in spir- 
itual matters. With regard to the con- 
struction there is some little doubt 
whether κοινωνεῖν is here transitive (“ sit 
benignus in magistrum in omni bono- 
rum genere’ Fritz, Rom. J. ὁ. ; compare 
Chrys., πᾶσαν ἐπιδεικνύσϑω περὶ αὐτὸν 
δαψίλειαν) or intransitive. The verb has 
three constructions in the N. T.; (a) 
with gen. of the thing; only Heb. ii. 
14; (Ὁ) with dat. of thing, the common 
construction, Rom. xii. 13, xv. 27, 
1 Tim.-v. 22, 1 Pet. 1v, 13, 2 Jobn 1: 
(c) dat. of person, the thing under the 
regimen of a prep., Phil. iv. 15. In all 
these instances (even in Rom, xii. 13) 
the meaning seems clearly intransitive. 
The same appears to be the meaning in 
the present case: for though the transi- 
tive constr. is lexically admissible (Thom. 
Mag. κοινωνῷ σοι dv ἔχω, avTl τοῦ μετα- 
δίδωμι), and yields a perfectly good sense, 
still the prevailing use of κοινωνεῖν in 
the N. T., the analogy of construction 
between this passage and Phil. iv. 15, 
οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον 
δόσεως καὶ λήμψεως, and the general con- 
text supply arguments in favor of the 
intransitive meaning, which seem dis- 
tinctly to preponderate. ὁ κα- 
τηχούμ. λόγον] ‘he that is 
instructed in THE word,’ scil. in the Gos- 


τὸν 


pel (see Acts xv. 7, τὸν λόγον τοῦ εὐαγ- 
γελίου, and compare Luke i. 2), τὸν 
λόγον being the accus. of reference, or 
what is termed the ‘qualitative object’ 
(Hartung, Casus, p. 55, 61) after the 


pass. part. κατηχούμενος (Acts xviii, 25 ); 
see Winer, Gr. § 32. δ, p. 104, and esp. 
Schmalfeld, Synt. § 25, compared with 
δ 16, and fin. With regard to the mean- 
ing of karnxéw which has here been 
somewhat unduly pressed, we may ob- 
serve that the word appears to have four 
meanings; (a) sono; ἀντὶ τοῦ ἤχω, Sui- 
*das; (8) sono impleo ; compare Lucian, 
Jup. Trag. 39, κατάδουσι καὶ κατηχοῦσι; 
(y) vivd voce erugio, npotpémouct καὶ 


παραινῶ, Suid. ; compare Syr. \taas 
Δ 8" 


[qui audit], 7th., and see Joseph. Vit. 
§ 69, where this meaning seems con- 
firmed by the context ἀλήϑειαν euap- 
τύρει; and lastly (δ), with a more general 
and unrestricted reference, edoceo (δι- 
δάσκω, Hesych., Zonaras),— appy. the 
meaning in the present case (‘sa laisida,’ 


Goth., 125 2ASo9 [qui institutt] Syr.- 
Ὁ 4 Des 


Phil.), and in the majority of the pas- 
sages in the N. T. (Luke i. 4, Acts 
xviii. 25, Rom. ii. 18, — perhaps even 
1 Cor. xiv. 20, Acts xxi. 21, 24), in 
which it occurs ; the idea of oral teaching 
being merged in that of general instruc- 
tion however communicated. On the 
use of the word, esp. in Eccl. writers, 
see Suicer, Thesaur. 5. v. Vol. 1. p. 69 
86.» where this word is fully explained. 

ἐν πᾶσιν ayasots| ‘in (sphere of 
the action of κοινωνεῖν) all good things,’ 
t. e. ‘all temporal blessings ;’ compare 
1 Cor, ix. 11. There does not seem 
sufficient reason for leaving the ancient 
interpretation, κελεύει τοῖς πνευματικῶν 
ἀπολαύουσι μεταδιδόναι τῶν 
(cum.: see Neand. Planting, Vol. 1. 
p- 152 note (Bohn). The usual objec. 
tions are based on the isolation of the 
verse from ver. 5 and ver. 7, which this 
interpretation is thought to cause. ‘This, 
however, does not appear to be the case. 


σαρκικῶν, 


Crap: V1.7, 8. 


lel io) “| La) a 
τῷ κατηχοῦντι ἐν πᾶσιν ἀγαδοῖς. 


τηρίζεται. 


The concluding words of ver. 5, if left 
without any further addition, might 
have been misconstrued into an implied 
declaration, that it was not right to be 
chargeable on anybody. This the Apos- 
tle specially, but almost parenthetically, 
obviates, indicating with δὲ (see above) 


the contrast between the spiritual and 


the temporal application. 

7. μὴ πλανᾶσϑε! ‘Be not de- 
ceived ;’ continuation of the subject in a 
more general and extended way, though 
still not without reference to the subject 
of the special command. This solemn 
and emphatic mode of admonition is 
used by St. Paul in two other passages, 
1 Cor. vi. 9, and xv. 33; in the former 
with reference to an evil act, in the lat- 
ter to an evil conclusion, just mentioned. 
In the present case the reference appears 
rather to what follows ; though a refer- 
ence to what precedes (‘ prestringit 
tenaces,’ Parzeus) need not be excluded. 
Ignatius uses the same form, Eph. 5, 
10, Philad. 3, Smyrn. 5. 
μυκτηρίζεται) ‘ts not (actually or 
with impunity) mocked ;’ ‘non irridetur,’ 
Vulg. This emphatic word is used 
several times in the LXX, and occa- 
sionally in later classical writers: μυκ- 


> 
Ov 


τηρίζειν λέγομεν τοὺς ἐν τῷ διαπαίζειν 
τινὰς τοῦτό πως τὺ μέρος (μυκτῆρα) ἐπισ- 
πῶντας, Etym. M. s. v. μυκτήρ, p. 694 
ed. Gaisf.). Elsner (Obs. Vol. 1. p. 
199) has illustrated this meaning by a 
few examples, 6. g. Quintil. Inst. vit. 
6. 59, Sueton. August. 4, Cicero, Epist. 
Fam. xv. 19. In Hippoe. p. 1240 p, it 
occurs in the sense of “ bleeding at the 
nose.’ 
‘for whatsoever a man soweth ;’ con- 
firmation of the truth of the preceding 
assertion by means of a significant im- 
age (compare Matth. xiii. 39) derived 


& yap ἐὰν κ. τ. A.] 


GALATIANS. 


a \ ΕΑ / ” a ‘ / 
ὃ yap ἐὰν σπείρῃ ἄνδϑιρωπος, τοῦτο καὶ Yepicet 


145 


" μὴ πλανᾶσϑε, Θεὸς οὐ μυκ- 


8 ὅτι 


τοῦτο 
καὶ ϑερίσει] ‘this—and nothing 
else than this — shall he also reap ;’ the 
καὶ with its ascensive force pointing to 
the regularly developed issues. Wetst. 
in loc. aptly cites Cic. de Orat. τι. 65, 
‘ut sementem feceris ita metes.’ On 
this text see two sermons by Farindon, 
Serm. Lx1., uxt. Vol. τ. p. 52 sq. (Lond. 
1849.) 

8. ὅτι ὁ σπείρων] ‘because he that 
is sowing ;' reason for the concluding 
τοῦτο καὶ δερίσει, and exemplification, 
of it in spiritual things; he that is sow- 
ing one kind of seed (the Spirit) will 
reap the regular products and develop- 
ments of that seed; he that is sowing 
another (the flesh), those of that other: 


ὥσπερ yap ἐπὶ τῶν σπερμάτων οὐκ ἔνι 


from the natural world. 


σπείροντα ὀρόβους (vetches) σῖτον ἀμῆ- 
σαι: δεῖ γὰρ τοῦ αὐτοῦ γένους καὶ τὸν 
σπόρον εἶναι καὶ τὸν ἀμητόν, Chrys. 
εἰς τὴν σάρκα ἑαυτοῦ] ‘unto, or 
‘for, his own flesh,’ not ‘in carne sua,’ 
Vulg., Clarom.; for though the flesh 
and the Spirit are represented under the 
image of two corn-fields, in which seed 
is sown, and from which the harvest is 
gathered, the meaning of εἰς is still not 
local (‘in, tanquam in agrum,’ Beng.), 
but, in accordance with its more usual 
meaning, ethical (" carni sue,’ Beza, com~ 
pare Copt.); the prepp. used in the N. 
T. in a strictly local sense being appy. 
ἐν and émi,—the former in reference 
to the inclosure im which the seed is 
sown (Matth. xiii. 24, 27, ib. 19, and: 
metaphorically, Mark iv. 15), — the lat- 
ter to the spot on which it is cast (Matth. 
xiii. 20, 23, Mark iv. 16, 20,31). In 
the expression εἰς: τὰς axdvSas (Matth. 
xiii. 22, Mark iv. 18) εἰς rather means. 
‘among ;’ comp. Plato, Leg. vit. 839 a. 
The force of the pronoun ἑαυτοῦ must, 
19 


140 


GALATIANS. 


Cuap. VL. 8, 9. 
s 


ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ ἐκ τῆς σαρκὸς Yepicer PYopay, ὁ 
δὲ σπείρων εἰς τὸ Πνεῦμα ἐκ τοῦ Πνεύματος Sepicer ζωὴν αἰώνιον. 
" 7d δὲ καλὸν ποιοῦντες μὴ ἐγκακῶμεν: καιρῷ γὰρ ἰδίῳ Sepicopev 


not be overlooked, selfishness being im- 
plied as well as carnality; ‘caro suitati 
dedita est,’ Beng.: compare Aquinas 
(cited by Windisch.), ‘sed nota quod 
cum agit de seminatione carnis dicit, in 
carne sud, quia caro est nobis, de natura 
nostra; sed cum loquitur de semine 
Spiritus non dicit swo, quia Spiritus 
non est nobis a nobis, sed a Deo.’ 

φϑ οράν] ‘corruption,’ —of the whole 
man, both body and soul; not merely 
in the narrower physical sense of ‘ decay’ 
(καὶ yap αὐτὰ φϑείρονται καὶ συμφϑείρει 
τὸ σῶμα, Chrys.) ; but also in the fuller 
ethical sense of ‘corruption of soul,’ in 
which of course eternal death and ‘ de- 
struction’ (Hesych. φϑορά: ὄλεϑρος) are 
involved and implied: see 2 Pet. i. 4, 
ii. 12, 19, and compare Rom. vi. 21, 
22. The use, however, of φϑορὰ rather 
than ἀπωλεία (Phil. 111. 19),— though 
it possibly may be introduced as more 
applicable to σάρξ (Schott), — seems to 
preclude our adopting ‘ destruction’ as 
the primary meaning; see Stier, Ephes. 
Vol. π- p. 180. 

ζωὴν αἰώνιον) ‘eternal life ;’ (ζωήν, 
in contrast to the preceding φϑοράν 
(comp. Psalm ciii. 4, Jonah ii. 6), and 
that too, as the nature of the principle 
to which the sowing is made distinctly 
On the meaning of 
‘the term αἰώνιος, comp. notes on 2 Thess. 
i. :9. 

9. τὸ δὲ καλὸν ποιοῦντε:ς] ‘But 
‘in well-doing let us,’ etc. ; exhortation 
to perseverance in the form of sowing 
_just mentioned, the δὲ idiomatically in- 
troducing an address after foregoing de- 
tails (compare Eurip. Rhes. 165, ναί, καὶ 
δίκαια ταῦτα τάξαι δὲ μισϑὸν κ. τ. λ.), 
-and, though practically approaching in 
meaning .to οὖν (‘so let us not’), still 


“suggests, — αἰώνιον. 


preserving its proper force in the contrast 
between the corrupted class just promi- 
nently mentioned, and the better class 
which is now addressed: see exx. in 
Hartung, Partic. δέ, 2. π, Vol. τ. p. 166. 
On the general and inclusive meaning 
of τὸ καλόν, see notes on ver. 10. 

μὴ ἐγκακῶμ εν] ‘let us not lose heart.’ 
Both, here and in the other passages 
where the word occurs (Luke xviii. 1. 
2 Cor. iv. 1, 16, Eph. iii. 13, 2 Thess. 
iii, 13) Lachm,. and Tisch. read éyxax. 
instead of ἐκκακ. (Rec., al.), and rightly ; 
as it seems very doubtful whether ἐκκακ. 
is a genuine word at all, and whether 
its occurrence in lexicons and use in 
later writers (see exx. collected by L. 
Dind. in Steph. Thes. 5. v. Vol. v. p- 
430) is not, as Usteri thinks, entirely 
due to these doubtful readings. At any 
rate, if éxxax. exist, the difference will 


“be very slight; ἐκκακεῖν may perhaps 


mean, ‘to retire from fear out of any 
course of action,’ (nearly ἀποκακεῖν) ; 
éyxaxeiv, ‘to behave cowardly,’ ‘to lose 
heart,’ when in it. In Rost u. Palm, 
Lex. (Vol. τ. p. 833), Polyb. Hist. 1v, 
19. 10 is cited in favor of ἐκκακεῖν. 
This is an oversight; the reading is 
évexdxnoev, and is actually so cited by 
Rost u. Palm under éyxaxéw ; see p. 762. 
καιρῳ ἰδίῳ) in due, proper time; 
‘tempore prestituto’ (Beza), the time 
appointed by God for the reward to be 
given; compare καιροῖς ἰδίοις, 1 ‘Tim. ii. 
6, vi. 15. On the present use of the 
dative to denote the space of time within 
which the action takes place, — more 
correctly expressed with an inserted ἐν 
(Rom. iii. 26, 2 Thess. ii. 6, al), see . 
notes on 1 Tim. ii. 16, and comp. Eph. 
1. 12. μὴ ἐκλυόμενοι] ‘if 
(now) we faint not (in our well-doing’ ), 


Cuap. VI. 9, 10. 
μὴ ἐκλυόμενοι. ™ ἄρα οὖν, ὡς 


‘ provided that we do not ;’ hypothetical 
use of the temporal participle, the pres- 
ent tense pointing to the state in which 
they must now be if they would reap 
hereafter: see Kriiger, Spruchi. § 56. 
11, and exx. in Schmalfeld, Syné. § 207. 
5, p. 415. The simple predicative con- 


nection with Sepicouer bel ye ΝΡ 

a= Ὁ 

= [et non erit molestum nobis] Syr., 
4 


or the more practically adverbial, ‘ with- 
out fainting’ (surely not ‘ unweigerlich,’ 
Ewald), scil. πόνου δίχα ϑερίσομεν 
(Theod., TRheoph. al., who thus draw a 
contrast between the toilsome nature of 
the earthly, and the unwearying nature 
of the heavenly harvest) does not seem 
satisfactory. For though this interpre- 
tation cannot be pronounced grammati- 
cally incorrect, on account of the use of 
the μὴ rather that οὐ (Riick., Schott), — 
the connection of μὴ with participles be- 
ing so distinctly the prevailing usage in 
the N. T. and later writers (see notes on 
ver. 3, and comp. exx. in Winer, Gr. § 
55, 5, p. 428 sq., and in Gayler, Partic. 
Neg. p. 36),— it still must be rejected 
on exegetical grounds, as adding no par- 
ticular force to the general exhortation; 
whereas the conditional meaning serves 
fully to bring out the mingled warning 
and encouragement (προτρέπει καὶ ἐφέλ- 
κεται, Chrys.), which seems to pervade 
the verse. The distinction drawn 
by Beng. between ἐκκακεῖν (in velle) and 
ἐκλύεσϑαι (in posse), the former referring 
to the faintness of heart, the latter to 
the wnstrung state, and the “ (interna) 
virium remissio’ seems fairly tenable: 
see exx. in Steph. Thesaur. 5. v., from 
which we may select (though with a 
more simply physical ref.), Plutarch, 
Moral. γι. 613, ἐκλελυμένος καὶ κεκμη- 


κῶς. A sensible sermon on this verse 


GALATIANS. 


147 


καιρὸν ἔχομεν, épyatéueSa τὸ 


will be found in Sherlock, Serm. xxxrx, 
Vol. 11. p. 275 sq. (ed. Hughes). 

10. ἄρα οὖν) ‘Accordingly then,’ 
‘So then ;’ collective and inferential ex- 
hortation arising immediately out of the 
preceding statements, and bringing toa 
natural close the group of verses begin- 
ning with ver. 6, and the more directly 
hortatory portion of the epistle. The 
proper meaning of &pw, rebus ita com- 
paratis, and its primary reference to 
simple ‘progression to another step in 
the argument’ (Donalds. Crat. § 192), 
is here distinctly apparent; its weaker 
ratiocinative force being supported by 
the collective power of οὖν : ‘as things 
are so, let us in consequence of their 
being so,’ ete. In Attic Greek this 
combination is only found in the case 
of the interrogative ἄρα; see Herm. 
Viger, No, 292, and on the general dis- 
tinction between ἄρα and οὖν, see Klotz, 
Devar, Vol. τι. p. 717, — but compare 
Donalds. Gr. § 604, and notes on ch. 
iii. 5. " ὡς καιρὸν ἔχο- 
μεν] ‘as we have opportunity,’ 7. e. ‘an 
appointed season for so doing;’ not 
merely ‘prout,’ 7, 6. quandocunque et 
quotiescunque occasio nascatur’ ( Wolf), 
but, ‘as, in accordance with the circum- 
stances ;’ see Meyer in loc. The parti- 
cle ὡς is thus rather causal, ‘quoniam’ 
(Ust., al.), nor temporal ‘dum’ (Vulg., 
Clarom., Syr.-Phil.), as appy. Ign. 
Smyrn. 9, ὡς ἔτι καιρὸν ἔχομεν (both, 
esp. the latter, very doubtful meanings 
in St. Paul’s Epp., though not uncom- 
mon in classical writers; see Klotz, 
Devar. Vol, τι. p. 759), but has only its 
simple relative force; the true link be- 
tween this and the preceding verse being 
supplied by καιρός (Brown, p. 348); ‘as 
there is a καιρὸς for τὸ ϑερίζειν, so is 
there one for πὸ σπείρειν. As we have 
it then, let us act accordingly and make 


148 


GALATIANS. 


Cnap. VI. 10, 11, 


ἀγαδὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς 


, 
πιστεως. 
Recapitulation. Your 
false teachers seek to have 


“"Tédere πηλίκοις ὑμῖν γράμμασιν ἔγραψα 


you circumcised to avoid persecution and to boast of your submission. All true boasting, however, must be 


in Christ and His Cross. 


the most of it,;’ κατεπείγει καὶ συνωδεῖ, 
Chrys. Hammond (on Phil. iv. 10) 
translates καιρὸν ‘ ability,’ but the exx. 
cited by Wetst. in loc. will show this 
modification to be quite unnecessary. 

τὸ ayaddy] ‘that which is good ;’ 
‘the thing which in each case is good,’ 
whether considered in a spiritual or 
temporal sense. The distinction between 
τὸ καλόν, as implying good in its highest 
sense, and τὸ ἀγαϑόν, as referring more 
particularly to kindness, etc. (Baum.- 
Crus.), does not seem tenable in the 
N. T.: as τὸ καλὸν includes what is 
beneficent (Matth. xii. 12), as well as 
what is morally good (1 Thess. v. 21), 
so τὸ ἀγαϑὸν includes what is morally 
and essentially good (Rom. ii. 10), as 
well as what is merciful (Philem. 14, 
compare Eph. iv. 28), — ἀγαϑωσύνην as 
well as εὐποιΐαν, Heb. xiii. 16 ; compare 
notes on 1 Thess. v. 21. The 
reading épya(éueda adopted by Lachm, 
ed. sterest. (but retracted in larger ed.) 
with AB2J and some mss., is rightly re- 
jected by recent editors on decidedly 
preponderant external evidence [B1CDE 
FGK (-σωμεϑα), and a great majority of 
mss. Vv, and Ff.] and not without some 
probability of the interchange of the o 
and w (though rare in such MSS. as B) 
being here accidental; comp. Scrivener, 
Collat, p. LXIx. sq. πρὸς τοὺς 
οἰκείους τῆς mlor.] ‘unto them 
who belong unto the faith.’ The mean- 
ing of πρὸς is here not merely the gen- 
eral ethical one, with regard to, but the 
particular one, erga ; comp. Eph. vi. 9, 
1 Thess. vy. 14 (notes), and exx. in 
Winer, Gr. § 49. ἢ, p. 361. 
ing erga, or contra (this latter rare if a 
hostile notion is not implied in the verb, 


The mean- 


Joseph. Apion. 1. 31) will result from 
the context. With regard to the pecu- 
liar phrase οἰκεῖοι τῆς πίστεως, it may be 
observed that it does not appear to in- 
volve any allusion to οἶκος in the pecu- 
liar sense of ‘ the house of God’ (Schott), 
or to any especial idea of composing a 
single family (Reuss, Théol. Chrét. 1. 
p. 124), as the numerous exx. from lat- 
ter writers of this use of οἰκεῖος with an 
abstract subst. (6. 7. οἰκεῖοι φιλοσοφίας, 
ὀλιγαρχίας, γεωγραφίας, τρυφῆΞ5) all seem 
to show that the adjective has lost its 
meaning of peculiar, and only retains 
that of general though close connection ; 
see Schweigheus. Lex. Polyb. 5. v., and 
Wetst. in foc. A sermon on this and 
the preceding verse, but of no particular 
character, will be found in Tillotson, 
Serm, txxxix. Vol. um. p. 592 (Lond. 
1752). 

11. πηλίκοις ὑμῖν γράμμασιν 
ἔγραψα) ‘in what large letters I have 
written to you.’ The only possible way 
of arriving, even approximately, at the 
meaning of this much debated clause, 
is to adhere closely to the simple lexical 
meanings of the words. These it will 
be best to notice separately. 
πηλίκος strictly denotes geometrical 
magnitude, ‘how large’ (comp. Plato, 
Meno, 82, πολίκη tis ἔσται ἐπείνου 7 
γραμμή ; so too Zachar. ii. 2. πηλίκον τὸ 
πλάτος... πηλίκον τὸ μῆκος) in contra- 
distinction to arithmetical magnitude, 
expressed by πόσος, ‘how many.’ This 
meaning and distinction appear to have 
been observed in the N. T., as in the 
only other passage in which πηλίκος 
occurs, Heb. vii. 4, πηλίκος οὗτος, the 
same primary idea of magnitude (though 
in an ethical sense) is distinctly recog- 


Cuar. VI. 11. 


nizable. To assume then in the present 
case (a) any confusion of πηλίκος with 
πόσος (Schott, Neander, Planting, Vol. 
I. p. 221, Bohn), when there is no trace 
of such a usage either in the N. T. or 
LXX, seems distinctly uncritical ; nor 
can (ὁ) any assumed equivalence with 
ποῖος (‘qualibus literis,’ Vulg., Clarom., 
Am., ‘wileikaim,’ Goth., compare 
Hesych. πηλίκον, οἷον, ὁποῖον, and see 
Tholuck, Anzeig. 1834, No. 32), and 
any reference to the ἀμορφία of the let- 
ters (Chrys., Theoph., Gicum., Theod. 
2; comp. Zonar. Lex. 8. v. πηλίκον" τὸ ἐν 
ἀμορφίᾳ dv. ὧς παρὰ τῷ ᾿Αποστόλῳ: ἴδετε 
k. T. A., Vol. π΄. p. 1547) be pronounced 
otherwise than purely arbitrary; for 
magnitude does not mean shapelessness. 
We can have then no other correct trans- 
lation than simply, ‘how large ;’ ἄγαν 
μίζσιν ἔχρήσατο γράμμασιν, Theod., — 
who, however, appears to limit the au- 
tographic portion to what follows. 

γράμματο may be interpreted ‘an 
epistle;’ see Acts xxviii. 21, compare 
1 Mace. v. 10, Ignat. Rom. 8: but (a) 
St. Paul in no other passage so uses it, 
though he has occasion to use a word 
denoting a letter (ἐπιστολή) seventeen 
times; and (4) this species of cognate 
dative γράψαι γράμμασιν (compare εἰπὲ 
λόγῳ, Matth. viii. 8) is not found in St, 
Paul’s Epp., nor has here any of the 
additional force which the usage implies 
(Bernh. Syné. m1. 16, p. 107), and which 
alone could account for the introduction 
of a third dative (instead of the natural 
accus.) in a sentence of eight words. 
We seem, therefore, forced to adhere to 
the simple meaning, ‘ letters, characters,’ 


as in Luke xxiii. 38, 2 Cor. iii. 7 ( Ree.) : 


so Copt. han-skhai, and appy. Arm. ; 
the other Vy. are ambiguous. 

ἔγραψα] ‘I wrote,’ or in idiomatic 
English, —‘I have written,’ in ref. to 
the whole foregoing epistle; not ‘I 
write’ (Scholef. Hints p- 197, Conyb., 
al.), epistolary aorist. The real diffi- 


GALATIANS. 


149 


culty lies in this word, owing to the 
different conclusions to which historical 
and grammatical considerations appear 
respectively to lead us. On the one 
hand it appears distinctly (Rom. xvi. ἢ 
22, 24, 1 Cor. xvi. 21, Col. iv. 18, 2 
Thess. iii, 17), that St. Paul was in the 
habit of using an amanuensis, and of 
adding only the concluding words, 
From ver. 11 to end would seem, then, 
very probably such addition. But, on 
the other hand, it is very doubtful 
whether St. Paul or any of the writers 
of the N. T. ever use the epistolary aor. 
ἔγραψα exclusively in reference to what 
follows. The aorist in all cases appears 
to have its proper force, either (a) in 
reference to a former letter (1 Cor. v. 9, 
2 Cor. ii. 8, iv. 9, vii. 12, 3 John 9 [see 
Liicke in Joc.]), or (6) in reference to an 
epistle now brought to its conclusion 
(Rom. xv, 15, 1 Pet. v. 12), or (6) toa 
foregoing portion of the epistle (1 Cor. 
ix. 15, 1 John ii. 21 [see Liicke and 
Huther in Joc.] ; compare Philem. 19), 
and even stands in a species of antithe- 
sis to γράψω in reference to what has 
already been written (1 John ii. 14, 
where see Huth.) ; see Winer, Gr. § 40. 
5. 2, p. 249, and notes on Philem. 19. 
With this partially conflicting evidence 
it seems impossible to decide positively 
whether St. Paul wrote the whole epistle 
or only the concluding portion. On the 
whole, however, the use of ἔγραψα, es- 
pecially when contrasted with γράφω 
(2 Thess. iii. 17), inclines us to the 
former supposition, and we thus con- 
clude, that to prevent any possible mis- 
take as to the authorship of the epistle 
(Chrys. ; compare 2 Thess. ii. 2), — es- 
pecially as this was an encyclical mis- 
sive (ch, i. 2, where see Olsh.), — St. 
Paul here deviated from his usual cus- 
tom, and wrote the whole letter with 
his own hand (Chrysostom, ‘Theod., 
Theoph., Cicum.), and in characters, 
whether from design or inexpertness, 


150 GALATIANS. Cuar. VI. 12, 13. 


τῇ ἐμῇ χειρί. " ὅσοι ϑέλουσιν εὐπροσωπῆσαι ἐν σαρκὶ οὗτοι 
ἀναγκάζουσιν ὑμᾶς περιτέμνεσδαι, μόνον ἵνα τῷ σταυρῷ τοῦ Χρισ- 


τοῦ μὴ διώκωνται. ™ οὐδὲ yap οἱ περιτεμνόμενοι αὐτοὶ νόμον 


2. διώκωνται] Tisch, διώκονται, with ACFGJK: many mss.; few, however, 
will hesitate to consider this an improbable soloecism. The text is rightly adopted 
by Griesb., Scholz, Lachm., Alf., with B (Mai) DE, and appy. many mss. The 
transposition ἵνα μὴ (Rec. with FGJK ; mss.) is rightly rejected by nearly all recent 


editors. 


larger than those of the ordinary aman- 
uensis. 

12. ὅσοι ϑέλουσιν) ‘as many as 
wish ;’ concluding warning against the 
false Teachers whose true motives are 
here exposed, and contrasted with those 
which influenced the Apostle (ver. 14). 
εὐπροσωπῆσαι ἐν σαρκί ‘to 
make a fair show in the flesh,’ not so 
little as ‘placere,’ Vulg., Clarom., or 


even pore dad? (ut glorientur] 
x 4 aig 


Syr., but rather ‘pulchram faciem as- 
sumere’ [shi skenho] Copt., scil. ‘to 
wear a specious exterior in the earthly 
unspiritual element in which they move. 
The verb εὐπροσωπέω is not used by any 
earlier writer: but from the use of the adj. 
εὐπρόσωπος ‘fair and specious’ (Herod. 
vu. 168, Demosth. Coron. Ὁ. 277; see 
Elsner, Obs. Vol. τι. p. 200), and the 
similar compounds, σεμνοπροσωπέω ( Aris- 
toph. Nudb. 363), and φαινοπροσωπέω (Cic. 
Att. ναι. 21), cited by the commentators 
on this verse, the meaning would appear 
correctly stated by Chrys. as εὐδοκιμῷ, 
though not necessarily παρὰ ἀνϑρώποις ; 
see below. The appended words ἐν σαρκὶ 
are commonly explained, either (a) ‘in 


observatione rerum carnalium,’ with 


physical reference to circumcision; or’ 


(5) ‘apud homines,’ with reference to 
Judgment and opinions of others, — ἵνα 
ἀνϑρώποις ἀρέσωσι, Chrys. τήν παρὰ ἀν- 
ϑρώπων ϑηρώμενοι δόξαν, Theod. Both 
interpretations, however, seem distinctly 
insufficient, as they put out of sight that 


more profound and far-reaching meaning 
of σάρξ, ‘the earthly existence and con- 
ditions of man,’ ‘notio universa rerum 
externarum’ (Schott), which pervades 
this whole epistle; see notes ch. v. 16, 
and Miiller, on Sin, ch. τι. ad fin., Vol. 
1. p. 353 (Clark). οὗτοι] ‘these ;’ 
it is this class and this preéminently, 
that are engaged in constraining you, 
etc. ; see notes ch, iii. 7. τῷ 
σταυρῷ] ‘on account of the cross ;’ not 
exactly ‘in cruce’ (Copt.), but ‘ob cru- 
cem’ (Beza), scil. ‘for preaching the 
doctrine of the cross of Christ.’ The 
dative points out the ground or cause of 
the persecution ; compare Rom. xi. 20, 
ἐξεκλάσϑησαν τῇ ἀπιστίᾳ, and see Winer, 
Gr.§ 31. 6, p. 193, Bernhardy, Synt. 
ui. 14, p. 102. The ablatival explana- 
tion, that they may be persecuted with 
the cross of Christ (‘ perpessiones Christi,’ 
2 Cor. i. 5, Grot., comp. Vulg. ‘ crusis 
Christi persecutionem’), either, on the 
one hand, involves an unsatisfactory ex- 
planation of ὁ σταυρός, --- which, as 
Brown (p. 359) rightly observes, in such 
expressions as the present always implies 
the fact of the atoning death of Christ, 
—or, on the other, causes a still more 
untenable meaning to be assigned to 
διώκωνται, Viz. ‘lest the doctrine of Christ 
wear a hostile aspect to them,’ as Neand. 
Planting, Vol. 1. p. 226 (Bohn). The 
meaning, ‘that they may not follow 
after, Arm. (comp. “2th. ‘ut non ad- 
hereatis’), is wholly untenable. 

18. οὐδὲ γὰρ... αὐτοί! ‘For not 


- ΘΟΗΛΡΟΎΥΣΙ. 13, 14. 


GALATIANS. 


151 


φυλάσσουσιν, ἀλλὰ δέλουσιν ὑμᾶς περιτέμνεσνϑναι ἵνα ἐν τῇ ὑμε- 
, \ , τὰν πεν L a SLY 
τέρᾳ σαρκὶ καυχήσωνται. "" ἐμοὶ δὲ μὴ γένοιτο KavXaasau εἰ μὴ 


even they,’ ‘nam ne ipsi quidem,’ Beza, 
—they of whom it might reasonably 
have been expected ; confirmation of the 
preceding by a statement of the openly 
lax conduct of the Judaizers, and of the 
true motives by which they were influ- 
enced ; tantum abest, ut illorum intersit, 
a vobis legem observari,’ Beng. On the 
force of οὐδὲ---ἀλλά, see on ch. i. 17. 

οἱ περιτεμνόμενοι) ‘those who are 
having themselves circumcised,’ ‘ qui cir- 
cumciduntur,’ Vulg.; pres. part., with 
reference to the prevailing practice of 
the false teachers either in respect of 
themselves or others. The explanation 
of Peile, Hilgenfeld, al., according to 
which the pres. part. περίτεμν. loses its 
precise temporal reference (Winer, Gr. 
§ 45. 7, p. 316) and combines with the 
article to form a kind of subst., ‘the 
party or advocates of the circumcision’ 
(comp. οὗτοι of περιτεμνόμενοι, Acta Pet. 
et Paul. § 68, cited by Hilgenfeld), is 
plausible, but perhaps not necessary ; as 
the use of the pres. may be fairly ex- 
plained on the ground that St. Paul 
includes in the idea not merely their 
conformity to the rite (which strictly 
becomes a past act), but their endeavor 
thereby to draw others into the same state, 
which is a present and continuing act. 
It must be admitted that the reading, 
περιτετμημένοι [Lachm., Scholz, Rinck, 
Mey., with BJ; 40 mss.; Clarom., al. ; 
Lat. Ff.] would give a more appropriate 
sense; the external authorities, however 
[ACDEK; Vulg., Syr. (both), al.; 
Marcion, ap. Epiph., Chrys., Theodoret, 
al.], are distinctly in favor of the more 
difficult reading, περιτεμνόμενοι. 

νόμον] ‘the law.’ Middleton here ex- 
plains the anarthrous νόμος as ‘moral 
obedience’ (‘the principle of Law,’ 
Peile), adducing the parallel passage, 


Rom. ii. 25; but there also, as here, 
νόμος is the Mosaic law: see Alford on 
Rom.i.c. The reason why these Ju- 
daizers did not keep the law is not to,be 
referred to their distance from Jerusalem 
(Theod.), nor to any similarly extenuat- 
ing circumstances, but, as the context 
seems to show, is to be attributed simply 
to their consummate hypocrisy ; 
Meyer tn loc. ἐν, τῇ ὑμετέρᾳ 
σαρκί) ‘in your flesh,’ — ‘your bodily 
and ritualistic mutilation ;’ i.e. ἐν τῷ 


see 


κατακόπτειν τὴν ὑμετέραν σάρκα, Theoph., 
— not their own observances of that law 
for which they are affecting so zealously 
to contend. There is no contradiction 
between the two motives assigned for 
their enforcement of the circumcision. 
The second, as Usteri observes, states 
positively what the first did negatively. 
They boasted that they had not only 
made Christian, but Jewish converts 
(‘quod vos Judaismo 
Beza), and thus sought to escape perse- 
cution at the hands of ghe more bigoted 
Jews. 


implicuerint,’ 


14. ἐμοὶ δὲ μὴ γέν. kavx.] ‘But 
from me far be it that I boast ;’ con- 
trasted statement (δὲ) of the feelings of 
the Apostle and the substratum on 
which his καύχησις alone rested. For 
exx. of this use of γένοιτο with an infin., 
see Gen. xliv. 7, 17, Josh. xxii. 29, al., 
and Polyb. Hist. xv. 10. 4, μηδενὶ γέ- 
vowTo πεῖραν ὑμῶν λαβεῖν. ἐν τῷ: 
σταυρῷ] ‘in the cross.’ ἃ. 6. in the 
principle of the sufferings and death of 
Christ being the only means whereby- 
we are justified and reconciled unto God 
(Rom. v. 9, 10); καὶ τί ἐστι τὸ καύχημα 
τοῦ σταυροῦ; Ὅτι ὁ" Χριστὸς δι ἐμὲ τὸν 
δοῦλον, τὸν ἐχϑρόν, τὸν ἀγνώμονα: ἄλλ᾽" 
οὕτω με ἠγάπησεν ὡς καὶ ἑαυτὸν ἐκδοῦναι. 
ἀρᾷ, Chrys. See a sound sermon on this, 


152° 


GALATIANS. 


Cuap. VI. 14, 15. 


ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, δι᾿ οὗ ἐμοὶ κόσ- 


μος ἐσταύρωται κἀγὼ τῷ κόσμῷ' 


ἡ Ἃν \ , » 
οὔτε γὰρ περιτομὴ τι ἐστιν 


1ὅ. οὔτε γάρ] So Tisch. with B; 17; Syr. (both), Goth., Sah., 2&th., Arm. ; 
Chrys., Syncell.; Hieron., Aug. (De. W., Mey., Bagge, Αἰ.) much commended 
by Griesb, ; approved by Mill (Prolegom. p. 85). The longer reading, ἐν γὰρ 
Χριστῷ Ἰησοῦ is found in ACDEFGJK; Vulg., Clarom., Copt., AEth.-Platt, Syr.- 


text by Beveridge, Serm. xx. Vol. 1. p. 
896 sq. A. Ὁ. Libr.). δι of] 
‘by whom ;’ scil. by whose crucifixion.’ 
The relative may refer either to σταυρός 
(Theodoret), or to Ino. Χριστός. It is 
curious that Baumg. Crus. in adopting 
the latter reference, and Windischm. the 
former, should both urge that, on the 
contrary supposition, St. Paul would 
have writien ἐν ᾧ instead of δι᾽ of. As 
far as this argument goes, both are right 
(see Winer, Gr. § 48. a, p. 346, 347), 
though probably the frequent use of ἐν 
in the N, T. with reference to Christ is 
slightly in favor of Windischm. comp. 
Eph. i. 7. The context, however, is a 
far surer guide, and here, as the impor- 
tant and indeed emphasized subject τοῦ 
Kup. 7. Ino. Xp. immediately precedes, 
the relative will more naturally seem to 
refer to those words, κόσμο!ϑ) 
‘the world ;’ τὰ βιωτικὰ πράγματα, Chrys. ; 
not ‘res et religio Judaica,’ Schoettg. 
The full meaning has been well expressed 
by Calvin, ‘mundus procul dubio op- 
ponitur nove creature; quicquid ergo 
contrarium est spirituali Christi regno 
mundus est, quia ad veterem hominem 
pertinet. Mundus est quasi objectum 
et scopus veteris hominis’ (cited by 
Peile). The present omission of the 
article with κόσμος is very unusual, and 
only to be accounted for by the supposi- 
tion that κύσμος was sometimes prac- 
tically regarded in the light of a proper 
name: in all other places in the N. Τὶ, 
except the present, 2 Cor. v. 9, and, 
somewhat differently, 2 Pet. ii. 5, the 
omission is only found after a preposi- 


tion (1 Cor. viii. 4, Phil. ti. 14, Col. ii. 
20), or when the noun is under the regi- 
men of a preceding substantive (John 
xvii, 24, Rom. i. 28, iv. 13, xi. 12, 15, 
Eph. i. 4, al); see Middl., Gr. Aré. p. 
350 (ed. Rose), Winer, Gr. 19. p. 112. 

Whether in the concluding member 
the article is to be retained or rejected 
(Lachm.) is very doubtful. The exter- 
nal authority (ABC!DIFG; 17, Orig. 
(3), Ath., al.] for κόσμῳ is very strong ; 
still as an omission to conform with the 
preceding member seems highly pioba- 
ble, and the external authority [C°C°E 
JK; nearly all mss.; Clem., Orig. (7), 
and many Ff.] of considerable weight, 
we retain with Tisch, Mey., al., the 
longer reading τῷ κόσμῳ. ἐμοί 
‘to me;’ dative of what is termed ‘ eth- 
ical relation, —a usage of this case 
which is more fully developed in the 
dat. commodi or incom. ; see Winer, Gr. 
§ 31. 4, p. 190, Bernhardy, Synt. ut. 9, 
p. 85, Kriiger, Sprachl. § 48. 5, This 
reciprocal crucifixion is a forcible mode 
of expressing the utter cessation of,all 
communion between the Apostle and 
world: as Schott well observes, ‘alter 
pro mortuo habet alterum ;’ compare 
John vi. 56, 2 Thess. i. 12, 1 Cor. vi. 13. 
On the profound significance of these 
expressions of union with Christ, comp. 
Reuss, Théol. Chrét. 1v. 16, Vol. u. p. 
164. 

15. οὔτε γάρ] ‘For neither; ex- 
planatory confirmation of the preceding 
words δι᾽ οὗ x. τ. A., εἶδες σταυροῦ δύνα- 
POY AR Pa οὐ yap δὴ μόνον τὰ τοῦ κόσμου 
πράγματα ἐνέκρωσεν αὑτῷ πάντα, αλλὰ τὰ 


Crap. VI. 15, 16. 


GALA TIANS: 


153 


» bd , 3 \ \ , 16 Veo a I ΄ 
οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις. καὶ OTOL τῷ KAVOVL τούτῳ 


Phil. with asterisk; Theod., Dam.; Ambrst., al. (Rec., Scholz, Lachm.). The 
external evidence is thus very strong; still, the probability that the longer reading 
is a gloss from ch. v. 6, seems so great that, supported as we are by ancient Vv., 


we do not hesitate in adhering to the shorter reading. 


The reading ἰσχύει 


(Ree. with D3JK ; mss. ; al.), has less claim on attention. 


τῆς πολιτείας τῆς παλαῖας ἀνώτερον πολ- 
AG κατέστησε, Chrys, On the reading, 
see critical note. 

ois] ‘a new creature.’ 


καίνὴ κτί- 
Κτισις has two 
meanings in the N. T.; active, ‘the act 
of creation’ (Rom. i. 20) passive, ‘the 
thing created,’ — whether personal and 
individual (2 Cor. v. 17), or impersonal 
and collective (Rom. viii. 19). Either 
meaning will suit the present passage ; 
the latter, perhaps (comp. 2 Cor. v. 17, 
εἴ τις ἐν Χριστῷ, καινὴ κτίσις is most 
probable. The form of expression may 
possibly have originated from the use of 
the similar term τον πὶ m="2, to denote 
proselytes (Schoettg. Hor. Hebr. Vol. τ. 
p- 328); the meaning, however, and 
application, is here, of course, purely 
Christian. On these words see an ad- 
mirable sermon by Hammond, Sem. 
xxvil. Part. 1. p. 380 sq. (A. C. Libr.), 
comp. also Beveridge, Serm. x1x. Vol. 1. 
p. 842 sq. (A. C. Libr.), and five ser- 
mons by Tillotson, Serm. Vol. 111. p. 324 
sq. (Lond. 1752). 

16. καὶ ὅσοι 
walk ;’ prominent specification of the 
personal subjects in regard of whom the 
prayer is offered, the nominatival clause 
standing isolated, and passing κατ᾽ ava- 
see 


‘and as many as 


κολουδίωαν into another structure; 
Jelf. Gr. § 477.1. The reading is 
doubtful. On the one hand, the fut. 
στοιχήσουσιν is fairly supported [B (Mai.) 
C*JK; mss.; Vulg.; Chrys., Theod.], 
and perhaps not quite so likely to have 
been changed from the pres. as vice 
versd. Still, on the other, as the ex- 
ternal evidence [AC!DEFG ; mss. ; Cla- 

: 20 


rom.; Syr. (both), Goth., Copt. (appy.), 
Arm. ; Chrys., Jerome, Aug,, al.] is very 
strong, and a change to a future, as 
pointing out the course the Galatians 
were to follow, not wholly improbable, 
we adopt with Tisch., De W., al. the 
present στοιχοῦσιν. “ σῷ ka- 
vove ToUT«e| ‘according to this rule,’ 
5011. of faith; κανόνα ἐκάλεσε τὴν προ- 
κειμένην διδασκαλίαν, Theod. It is per- 
haps slightly doubtful whether we are 
here to adopt the more literal meaning 
‘directing line’ (Mey.), 


{Leo [Semitam] Syr.) or the more 
Ό = 


derivative meaning ‘maxim,’ ‘norma 
vivendi’ (garaideinai, Goth., heg [lex] 
Ath.) ; the former seems, at first sight, 
in better accordance with στοιχοῦσιν, 
but as this verb is used above (ch. v. 16), 
with but little tinge of its physical 
meaning (contrast Rom. iv. 12), and as 
κανὼν may very naturally be referred to 
the principle stated in ver. 15, the latter 
and metaphorical meaning (τῶ κανόνι 


of κανών, 


kal τῇ διδαχῆ ταύτῃ, GScum.) is here to 
be preferred. On the derivative mean- 
ing of κανών, see an article by Planck, 
in Comment. Theol. Vol. 1. 1, p. 209 sq. 
and for exx. Elsner, Obs. Vol. τι. p. 201. 
The dat. is obviously the dativus zorme ; 
see notes on ch. ν. 16, Winer, Gr. § 31. 
6, p. 198, Fritz. Rom. xiii. 18, Vol. m1. 
p. 142. 

‘peace be 


εἰρήνη ἐπ᾽ αὐτού 5] 

upon them,’ illos,’ 
Vulg., Clarom., not perhaps without 
some idea of peace and mercy coming 
down wpon them from heaven (Mey.); 
comp. Acts xix. 6, 2 Cor. xii. 9, It has 


‘ super 


154 


GALATIANS. 


Cuap. VI. 16, 17. 


- ae Vie bye ‘ 2, Ὶ > } ν oi δλ a 
στοίχουσιν, εἰρΜνἢ ἐπ αὑτοὺς καὶ ἔλεος, καὶ ἔπι TOV σραὴ του 


Θεοῦ. 


Trouble me not: 
Christ's accredited 
vant. 


I am 
ser- 


μου βαστάζω. 
been urged (De W.) that ἐστὶν or ἔσται 
(Syr. Ἰοσω comp. Chrys.) is here to be 


supplied rather than εἴη, and that the 
verse is to be regarded as declaratory, 
and not benedictory. Both the position 
of the verse, however, and the signifi- 
cant union of εἰρήνη and ἔλεος (1 Tim. 
i. 2, 2 Tim. i. 2, 2 John 3, Jude 2) seem 
in favor of the ordinary construction ; 
ἐπηύξατο τὸν ἔλεον καὶ τὴν εἰρήνην, 
Theod. ‘The order (contrast 1 Tim. i. 2, 
2 Tim. i. 2, Jude 2) may be due to the 
fact that the Apostle desires to put the 
effect before the ‘ causa efficiens’ (Mey.) 
as more in harmony with the reiissuring 
character of the benediction, or arises 
merely from the feeling that in the 
absence of χάρις, εἰρήνη formed the 
more natural commencement. Jude 2 
is rather different, owing to the addition 
of ἀγάπη. On the meaning of ἔλεος, as 
involving not only “ misericordia’ (oik- 
tipuds), but ‘ipsum miseris succurrendi 
studium,’ see Tittmann, Synon. p. 69, 
sq. καὶ ἐπὶ τὸν Ἰσραὴλ 
τοῦ Θεοῦ] ‘and upon the Israel of 
God.’ It is doubtful whether καὶ is ex- 
plicative, ‘namely, upon the Israel of 
God,’ or simply copulative. The ex- 
planatory καί, though needlessly ob- 
truded on several passages of the N. T., 
is still distinctly found. in St. Paul's 
Epp. (contr. De Wette), see Fritz. Rom. 
ix. 23, Vol. 1. p. 339, Winer, Gr. § 53. 
3, p. 388. Still, as it is doubtful whether 
καὶ is ever used by St. Paul in so marked 
an explicative force as must here be as- 
signed (the exx. cited by Meyer, 1 Cor, 
lil. 5, viii. 11, xv. 38, do not seem con- 
clusive), and as it seems still more doubt- 


17 fal rn / ὃ \ [4 
τοῦ λοιποῦ κόπους μοι μηδεὶς παρεχέτω" 
ἐγὼ γὰρ τὰ στίγματα τοῦ ᾿Ιησοῦ ἐν τῷ σώματί 


ful whether Christians generally could 
be called ‘the Israel of God’ (contrast 
Brown, p. 382), the simple copulative 
meaning seems most probable (Ps. 
Ambr., Grot., Est.). St. Paul includes 
all in his blessing, of whatever stock 
and kindred; and then, with his 
thoughts turning (as they ever did) to 
his own brethren after the flesh (Rom. 
ix. 3), he pauses to specify those who 
were once Israelites according to the 
flesh (1 Cor. x. 18), but now are the 
Israel of God (‘700 Θεοῦ auctorem in- 
nuit, quem Deus veluti peculium suum 
reddidit,’ Schott), — true spiritual chil- 
dren of Abraham. 

17. τοῦ λοιποῦ] ‘Henceforth ; not 
for ἀπὸ τοῦ λοιποῦ (Bos, Ellips. p. 461, 
Brown), or for λοιπόν (Bloomf.), though 
commonly used both for it and τὸ λοιπὸν 
in later writers (Bernh. Synt. 111. 36, p. 
145), but the correct temporal genitive, 
denoting ‘the time within which,’ or 
at some epoch of which the action is 
represented as taking place; compare - 
Madvig, Synt. § 66. ἃ, Thus, taken 
strictly, τοῦ λοιποῦ x. τ. A. is, ‘let no 
one at any time in the future,’ ete., τὸ 
λοιπὸν κ. τ. A., ‘let no one during the 
future,’ ete. ; comp. Herm. ad Vig. No. 
26, ‘rd λοιπὸν dicitur et τοῦ λοιποῦ, hoc 
discrimine, quod τὸ λοιπὸν continuum 
et perpetuum tempus significat ; τοῦ 
λοιποῦ ©«autem  repetitionem ejusdem 
facti reliquo tempore indicat.’ ‘The 
general ‘temporal genitive, it may be 
remarked, appears to be more correctly 
referred to the partitive force of that 
case, than to ideas either of origination 
or antecedence (Hartung, Casus, p. 34, 
Jelf, Gr. § 523), or of possession ( Alf.) ; 


Gap. Vi. 17, 18: 


Benediction. 


A A A δ ig a 2 ͵ 
τοῦ μετὰ τοῦ πνεύματος ὑμῶν, ἀδελφοί: 


see Scheuerl. Synt. § 100, 
Donalds. Gr. § 451. 

κόπους παρεχέτω] ‘cause trouble ;’ 
surely not by obliging the Apostle to 
send further letters, but by troubling his 
spirit by their inability “ (σαλευόμενοι, 
CEcum.), and still more, as the next 
clause shows, by thwarting his apostolic 
authority. ἐγὼ γ ἀρ] ον 1 
reason for the command ; the ἐγὼ being 
emphatic and in opposition to the false 
teachers, — not to μηδείς (De W.), un- 
less considered as one of them, — and 
the yap introducing the fact that he was 
a fully accredited servant of Christ: εἰς 
φόβον πλειόνα ἐμβάλλων καὶ πηγνὺς τοὺς 
παρ᾽ αὐτοῦ τεϑέντας νόμους, Chrys. 

τὰ στίγματα] ‘the marks ;’ the local 
addition ἐν τῷ σώματί μου necessarily 
referring the term to the wounds and 
scars and outward tokens of the persecu- 
tions and sufferings which the Apostle 
had undergone in the service of Christ ; 
comp. 2 Cor. xi. 23 sq. There is appy. 
further a distinct allusion to the marks 
burnt on slaves to denote whom they 
belonged to; compare Herod. vu. 233, 


155) p: 


ἔστιζον στίγμ. βασιλήϊα, Martial, Epigr. 
xu. 61, ‘stigmate non meo,’ and espe- 
cially Deyling, Odserv. Sacr. Vol. 111. 
No. 43, p. 423 sq., where the various 
classes of στιγματοφόροι are enumerated, 
and the Whole subject copiously illus- 
trated. The gen. Ἴη σο ὃ thus indicates, 
neither origin (‘ auctore Christo,’ Gom.), 
nor remote reference to (‘ propter Chris- 
tum,’ Pisc.; compare Olsh.,—a most 
doubtful translation both here and 2 Cor. 
i. 5), but simply the owner; the marks 
attested who the Apostle’s Master was ; 
and were the ‘ signa militiz Christi que 
me comprobant ejus esse,’ Gloss. Interl. 


GALATIANS. 188 


15 Ἢ χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Xpic- 


ἀμήν. 


(cited by Bagge). The insertion 
of Κυρίου before Ἰησοῦ (Rece.) is fairly 
supported [C®D®EJK; mss. Vulg., Cla- 
rom., Syr. (both), Goth., A%th.-Platt), 
but owing to the variations (D1FG, ἡμῶν 
"I. X.; Copt., Aith.-Pol., al., τοῦ. Xp.; 
al. aliter) rightly rejected by Lachm., 
Tisch, [ABC1; mss.; Amit., — but not 
Eth., Arm., as Tisch., Alf.] in favor 
of the text. βαστάζω] ‘I bear ;’ 
either in the ‘sensus molestus’ of ch. v. 
10, vi. 5, or perhaps, with some solem- 
nity, in ref. to the dignifying nature of 
his Master's marks: οὐκ εἶπεν, ἔχῳ, 
ἀλλά, βαστάζω, ὥσπερ τις ἐπὶ τροπαίοις 
μέγα φρονῶν ἢ σημείοις βασιλικοῖς, Chrys. ; 
compare Acts ix. 15, βαστάσαι τὸ ὄνομὰ 
pov, and Clem. Hom, ap. Coteler, Vol. 
I. p. 692, εἰκόνα Θεοῦ βαστάζειν. 

18. ἡ χάρις x. 7.A.] On the varied 
nature of the Apostle’s concluding bene- 
dictions, see the exx. and illustrations in 
notes on 1 Thess. v. 28. μετὰ 
τοῦ πνεύματος ὑμῶν] ‘be with 
your spirit; not appy. with any allu- 
sion to the σάρξ (ἀπάγων αὐτοὺς τῶν cap- 
κικῶν, Chrys. ), but simply with reference 
to the πνεῦμα as the “ potior pars’ of man 
(‘hominem a potior; parte sic antiquis 
dici Theologis, nee novum nec inusita- 
tum est,’ Heinsius, Exerc. p. 429), and 
not improbably to the fact that it is in the 
spirit of man that the operations of grace 
make themselves felt ; τῇ ψυχῇ τὴν χάριν 
ἐπεύχεται γενέσϑαι, Cicum.; compare 
Philem. 25, 2 Tim. iv. 22, and notes in 
loc. ἀδελφοί) Here the un- 
usual position of the word seems to be 
intentional: they were indeed brethren, 
and though for a while severed from the 
Apostle, and the subjects of his censure, 
still brethren in their common Lord. 


TRANSLATION. 


Ὶ a uh; ἦϑ 


ed 6c 
ee τῷ as 
¥ 





ἣν 
"-- 


ὌΝ 


ἃ, 
7 


s 
ἣν 

"2 

Le 
—— ν 
... 


a 





N OT ECHR. 


THE general principles on which this translation has been drawn up are 
explained in the Preface. I will here only again remind the reader that, as ἡ 
a general rule, I have not departed from the Authorized Version, unless it 
appears to be either incorrect, inexact, insufficient, obscure, or (see notice to 
Transl. of Past. Epp.) noticeably inconsistent in its translations of more im- 
portant expressions. These deviations are all stated in the notes, and if not 
there specially alluded to, or self-evident, will be found to depend on reasons 
assigned in the Commentary. I have also subjoined, in all the more impor- 
tant cases, citations from eight of the older versions, viz., those of Wiclif, 
Tyndale, Coverdale, (Bible), Coverdale (Testament), Cranmer, Geneva, 
Bishops’, and Rheims. For the citations from five of these (Wiclif’s, Tyn- 
dale’s, Cranmer’s, the Genevan and Rhemish Versions), I am indebted to 
Tue EneGiisu Hexarta, of Messrs. Bagster. Those from Coverdale have 
been taken respectively from the first edition of his Bible in 1535 (now made 
accessible to the general reader by the reprint of the same publishers), and 
from the same venerable translator’s Duglott Testament of 1538, which, 
though expressly taken from the Latin, still contains some interesting and 
suggestive translations. The citations from the Bishops’ Bible are derived 
from the second and slightly amended edition of 1572, a copy of the N. T. 
portion of which, in small portable quarto, appy. differing only from the folio 
edition in the modes of spelling, has been sometimes used for the sake of con- 
venience. All these extracts, though but of doubtful authority in disputed 
texts, will still be found frequently to suggest useful alternative renderings, 
and will also give the reader such a practical acquaintance with the princi- 
ples on which the Authorized Version was drawn up, as will tend to make 
him thankfully acknowledge, that it is truly, what Selden termed it, “ the best 
translation in the world.” 

The abbreviations in the notes will, I think, easily explain themselves. It 
may be only necessary to remark, that where an asterisk is affixed to a cita- 
tion from the Authorized Version, the deviation in the text has arisen from a 
different reading. In the text, the italics (which slightly differ from those 


160 NOTICE. ; 
in the first edition of the Auth. Vers.) denote, as usual, words not in the 
original; the small capitals mark words which are emphatic in the original, 
but which could not occupy an emphatic position in the translation, without 
harsh inversions. 

In the present edition, a few emendations (especially in reference to the 
aorist) have been introduced into the translation, and a few additional com- 
ments, either on the reasons for the changes, or on general principles of 
translation, inserted in the notes: see Notice to Translation of the Epp. to 
the Thessalonians. p. 132.* 

As the subject of a revision of the Authorized Version is now becoming 
more and more one of the questions of the day, I again desire to remind the 
reader that the Revised Version which follows is only one designed for the 
closet (see Pref. to Pastoral Epp. p. xvi.), and that it isin no way to be con- 
sidered as a specimen of what might be thought a desirable form of an 
authoritative Revision. The more experience I gain in the difficult task of 
revising, the more convinced am I of the utter insufficiency and hopelessness 
of any single translator’s efforts to produce a Version for general purposes. 
The individual may sometimes suggest something more or less worthy of pass- 
ing consideration, but it is from the collective wisdom of the many that we 
must alone look for any hopeful specimen of a revision of the noble Version 
at present in use. 


* Encuisu EpITIon. 


THE EPISTLE TO THE GALATIANS. 


CHAPTER I. 


| aaa an apostle, not from men, neither by man, but by Jesus 
Christ, and God the Father who raised Him from the dead, 
—/?’and ALL the brethren which are with me, unto the churches of 


Galatia. 


δ Grace be to you and peace from God the Father, and 


our Lord Jesus Christ,* who gave Himself for our sins, that He 
might deliver us out of the present evil world, according to the will 


CuapTeR J, 1. From] ‘Of, Auth. 
and the other Vy. Though it does not 
seem desirable in every case to change 
the familiar ‘of,’ of Auth. into the now 
more usual ‘from,’ it is perhaps better 
to do so in most of the cases where it is 
used as a translation of ἀπό: where, on 
the other hand, ἐκ is used, ‘ of’ (‘out of’) 
will often be found a very convenient 
translation; see notes on chap. iii. 16. 
With regard to διά, it is nearly impossi- 
ble to lay down any fixed principles of 
translation: where the idea of medium 
is designed to be expressed with especial 
distinctness, we may adopt ‘through,’ 
but where this is not the case, the inclu- 
sive ‘hy’ (‘agent, instrument, cause, 
means, Johnson) will be found sutfii- 
ciently exact, and commonly much more 
idiomatic. 

2. Which] It may be here observed that 
archaisms. as such, are not removed from 
the Authorized Version except where 

21 


a positive error is involved. Here there 
is none; ‘which’ is not merely the neu- 
ter of ‘who,’ but is a compound word ; 
Latham, Hngl. Lang. § 305. 4 (ed. 3). 

3. And our] ‘And from our,’ Auth. 
and the other Vv. except Wiel., ‘of.’ 
It seems desirable to leave out the prep- 
osition in the second member, as more 
true to the original; see notes on Phil. 
i. 2 ( Transl.). 

4. Out of | So Coverd (Test.) : ‘from,’ 
Auth. and the remaining Vv. In the 
next words it seems better to retain Auth. 
(changing ‘this’ into ‘the’), as the 
transl. ‘world of evil’ (ed. 1), though 
betier preserving the unusual order of 
the Greek, might be thought to imply in 
the original the existence of a gen. of 
quality. 
tions, ‘ world,’ or ‘age’ (thouglt the for- 
mer perhaps more nearly) give the exact 
meaning of αἰών; the, best paraphrase 
seems, ‘spirit of the age;’ see notes on 


Neither of the usual transla- 


102 GALATIANS. 


Cuar.I. 4.—9. 


of God and our Father: δ to whom be the glory for ever and ever. 
Amen. 

51 marvel that ye are so soon changed over from Him that 
called you in the grace of Christ, unto a different gospel: 7 which 
is NOT another; save that there are some who trouble you, and 
desire to pervert the Gospel of Christ. " Howbeit even if we, or 
an angel from heaven, should preach any gospel unto you contrary 
to that which we preached unto you, let him be accursed. * As 
we have said before, so say I now again, If any man preacheth any 
gospel unto you contrary to that which ye received, let him be 
accursed. ™ For now am I making men my friends, or God? or 


Eph. ii. 2. God and our Father] 
Scholefield (Hints on 1 Cor. xv. 24), 
while fully admitting the reference of the 
gen. only to the latter noun, suggests the 
omission of the copula in translation 
(so Syr., ZEth.) as more conformable to 
the idiom of our language. As, how- 
ever, there are several cases where the 
copula is omitted in the Greek, and 
others, as here, where it is inserted, it 
seems best, in so solemn a designation, 
to preserve the distinction by a special 
and even peculiar translation: so Vulg., 
‘Clarom., Copt., Arm., and Syr.-Philox. 

5. The glory] ‘Glory,’ Auth. As the 
art. is appy. here used κατ᾽ ἐξοχήν (see 
notes), and may be inserted in this pas- 
‘sage without seriously violating English 
idiom, it seems best to follow here the 
usage of Auth. in Matth. vi. 13 (Mec.). 

6. Changing over] ‘Removed,’ Auth.; 
‘moved,’ Wirel.; ‘turned,’ Tynd., Cov. 
(both), Cran., Gen., Bish.; ‘transferred,’ 
Riem. By] So Cran.: ‘into,’ 
Auth., Wicl., Rhem.; ‘in,’ Tynd., Cov., 
Bish.; ‘unto,’ Cov. (Test.) Gen.: see 
notes. A different] ‘ Another,’ 
Auth. and all the other Vy. 

7. Save that] So Cov. (Test.): ‘but 
‘there be some that,’ Auth.; ‘but that there 
be some,’ Wicl., Tynd., Cov., Cranmer, 
Gen., Bish.; ‘unless,’ Rhem. The 
present participle might at first sight seem 


to suggest the use of the auxiliary ‘are 
troubling ;’ as, however, of ταράσσοντες 
is equivalent to a kind of substantive, and 
serves to mark the characteristic of the 
false teachers, the (iterative) present is 
more appropriate ; comp. Latham, Engl. 
Lang., § 573 (ed. 3.). 

8. Howbeit] Similarly Cov., Bish., 
‘neuerthelesse :’ ‘ but,’ Auth. and the re- 
maining Vy. Even if | ‘ Though,’ 
Auth and the other Vv. except Lhem., 
‘although,’ Should preach] 
‘Preach,’ Auth. and all the other Vy. 
The idea of future contingency involved 
in the use of ἐὰν with subj. (Herm. Viger, 
No. 312), may here be suitably expressed 
by inserting should. Any gospel, 
etc.| ‘Any other gospel unto you than,’ 
Auth., Tynd., Cov., Cran., Bish.; ‘ other- 
waies than,’ Gen.; ‘beside that,’ Wiel., 
Rhem. Preached] ‘ Have preached,’ 
Auth. and the other Vy. 

9. Have said] So Cov. (both), Rhem: 
‘said,’ Auth. and the remaining Vv. 
Preacheth| ‘ Preach, Auth.; change to the 
indicative to preserve the opposition of 
moods in original; see notes on 2 Thess. 
iii. 14. ( Transl.). Any gospel, etc.] 
‘Other gospel unto you than that,’ 
Auth. Received] ‘ Have received, 
Auth. and the other Vy. except Wiel., 
‘han undirfongen.’ 

10. Now am I making, etc.] ‘Do I now 


παν. I. 10—15. GuLA TANS? 163 


am I seeking to please men? if I were sTILL pleasing men, I 
should not be a servant of Christ. 

“ Now I certify you, brethren, touching the gospel which was 
preached by me that it is not after man. ™” For neither did I re- 
ceive it from man, neither was I taught ¢t, but through revelation 
from Jesus Christ. ™ For ye heard of my conversation in time 
past in Judaism, how that beyond measure I persecuted the church 
of God, and was destroying it; “ and made advance in Judaism 
beyond many my equals in mine own nation, being more exceed- 


ingly zealous for the traditions 


persuade men,’ Auth., Bish.; Rhem.: 
‘counceil,’ Weel.; ‘preach man’s doc- 
trine,’ Tynd., Gen.; ‘ preach I men,’ Cov.; 
“speak fayre,’ Cov. ( Test.) ; ‘speak unto,’ 
Cran.; ‘use persuasion,’ Rhem. The 
change to the more definitely present, 
‘am I making,’ seems required by the 
emphasis which evidently rests on ἄρτι. 
On the nature of the English present, 
comp. Latham, Engl. Lang. § 573, 579 
(ed. 3). If] So Wiel., Tynd., 
Rhem.: ‘for if Auth, Cran., Gen. 

Am I seeking| ‘Do I seek,’ Auth., Wicl., 
Coverd. (Test.), Rhem.; ‘go I about,’ 
Tynd., and the remaining Vv. 

Were still pleasing] ‘ Yet pleased,’ Auth. 
A] ‘The,’ Auth. and the other Vv. except 
Wicel., ‘ Christis servant.’ 

11. Now] ‘But,’ Auth., Cov.; omitted 

in Tynd., Cran., Gen., Bish. 
Touching the Gospel, etc.] ‘ That the Gos- 
pel which was, ete. is not,’ 
Auth. Perhaps the text, which is more 
exactly in accordance with the order of 
the Greek, makes the denial a little more 
emphatic. By] ‘Of, Auth. and 
all the other Vy. 

12. Did I receive] So Rhem.: “1 nei- 
ther received it,’ Auth., Cov., Cran.; ‘ne 
I took it of man, ne lerned,’ Wiel.; ‘ne- 
ther received I it,’ Tynd., Gen.; ‘I did 
not receive it nor learned it,’ Cov. (Test.). 
There is here some little difficulty in both 
preserving the emphasis on ‘I,’ and also 
indicating that the first negative is not 


of my fathers. “ἢ But when it 
strictly correlative to the second. The 
insertion of the auxiliary perhaps par- 
tially effects this, as it places the ‘nei- 
ther’ a little further from the verb, and 
still leaves it in that prominence which 


‘it seems most naturally to occupy. In 


ed. 1 (‘for I indeed received it not’), 
this latter point was perhaps too much 
sacrificed. From man] ‘ Of man,’ 
Auth. and the other Vv. except Wicl., 
“bi man.’ Through rev. from] 
‘By the rev. of,’ Auth. and the other Vv. 
except Wirel., ‘bi reuelacioun.’ 

13. Ye heard] ‘Ye have heard,’ Auth. 
and the other Vy. Judaism | 
So Rhem.: ‘the Jews’ religion, Auth., 
Gen. (‘the Jewishe rel.’), Bish.; ‘the Ju- 
rie,’ Wicl.; ‘the Jews’ wayes,’ Tynd.; 
‘the Jewshippe,’ Cov. > Was de- 
stroying it] ‘ Wasted it,’ Auth.; ‘faughte 
agen it,’ Wiel.; ‘spoyled it,’ Tynd., Cov., 
Cran., Gen., Bish; ‘drove them out,’ 
Cov. (Test.); ‘expugned it,’ Rhem. 
This change is in consequence of the 
strong meaning of πορϑέω, which it seems 
desirable to maintain. To resolve also 
the other imperfects would make the 
sentence heavy and cumbrous, and add 
but little to the sense. 

14. Made advance, etc.] ‘Profited in 
(Wicel., Gen., Bish., Rhem.) the Jews’ 
religion above,’ Auth; ‘prevayled inj 
Tynd., Coverd., Cranmer. For] 
‘Of, Auth. 

15. Set me apart] ‘Separated me,’ 


104 GALATIANS. 


Cuap. I. 15—23. 


pleased God, who set me apart from my mother’s womb, and called 
me through His grace, ™ to reveal His Son within me, that I 
might preach Him among the Gentiles; immediately I conferred 
not with flesh and blood: ” neither went I away to Jerusalem to 
them which were apostles before me ; but I went away into Arabia, 
and returned again unto Damascus. ™ Then after three years, I 
went up to Jerusalem to visit Cephas, and I tarried with him fifteen 
days. ™ But other of the apostles saw I none, save James the 
brother of the Lord. ” Now the things which I write unto you, 
behold, before God, I lie not. * Afterwards I came into the regions 
of Syria and Cilicia; * and remained unknown by face unto the 
churches of Judea which were in Christ: * but they were hearing 
only That he who was our persecutor in times past is now preach- 


Auth. and the other Vv. except Wicl., 
‘departid me,’ and Cov. (Test.), ‘sun- 
dered me.’ The change is made to pre- 
vent ‘from’ being understood as local : 
see notes. Through| ‘By,’ 
Auth. and the other Vv. In this passage, 
it seems desirable to adopt the more 
rigorous translation of did, as suggesting 
more distinctly the fact that χάρις was not 
the instrument, but the ‘causa medians ;” 
see notes. 

16. Within] ‘In,’ Auth., Wicl., Cov., 
Bish., Rhem.; ‘by,’ Tynd., Cov. (Test.), 
Cran.; ‘to,’ Gen., Rhem.: ‘heathen,’ Auth. 
and the remaining Vv. Con ferred] 
So Auth. This translation is not wholly 
adequate, but it is not easy to fix upon a 
The original word 
scems to involve two ideas, addressing 


more exact one. 


one’s self to (πρός, direction), and taking 
Most of the older transla- 
tions give prominence to the latter and 
more important idea, e. g. ‘I commened 
not of the matter,’ Tynd., Cov., Cran., 
Genev.; some of the moderns, e. g. Meyer, 
Lewin, express more. distinctly the for- 
mer. It seems difficult to combine both 
without paraphrasing. The singular 
translation in Cov. (Test.), ‘I did not 
graunt’ (comp. Rhem, ‘1 condescended 
not,’), results from the Vulg. ‘acquievi.’ 


counsel with. 


17. Away (bis)]* ‘Up,’ Auth. In the 
concluding clause it seems better to 
maintain the order of Auth. ‘returned 
again,’ not as the Greek order might 
seem to suggest, ‘again returned’; for 
the πάλιν is only idiomatically added to’ 
the verb, and is appy. without any special 
emphasis ; comp. Acts xviii. 21, and see 
exx. in Kiihner on Xenoph. Mem. τι. 4. 4. 

18. Visit Cephas] ‘See *Peter,’ Auth. 
and all the other Vv. 7 tarried| 
Sim. Lhem.: ‘abode,’ Auth., Tynd., Cov. 
(both), Cran., Gen., Bish.; ‘dwellid,’ 
Wiel. 

19. The brother of the Lord] Sim. 
Rhem., ‘the brother of our Lord :’ ‘the 
Lord’s brother,’ Auth. and other Vv. 
This latter mode of translation is perhaps 
more appropriate when neither substan- 
tive has the article. 

22. Remained] ‘ Was unknown,’ Auth. 
and all the other Vy. 

23. Were hearing] ‘Had heard,’ Auth., 
Cov., Rhem., Bish.; ‘hadden oonli an 
hearynge,’ Wiel.; ‘heard,’ Tynd., Cran., 
Gen. Conybeare and Howson have given 
a good paraphrase : ‘tidings only were 
brought them from time to time ;’ 
Erasm., ‘rumor apud illos erat. 
Who was our persecutor] ‘ Which perse- 
euted us,’ Auth., Tynd., Cran., Gen., 


comp. 


ἘΩ͂Ν ΤΙ τ... GALATIANS. 


165 


ing the faith which once he destroyed. 
in me. 


* And they glorified God 


CHAP TEER iE 


THEN after fourteen years I went up again to Jerusalem with 
Barnabas, and took Titus also with me. * And I went up by reve- 
lation, and communicated unto them the gospel which I preach 
among the Gentiles, but privately to them which were of reputa- 
tion, lest by any means 1 might be running, or have run, in vain. 
8 Howbeit not even Titus, who was with me, though he was a 
Greek, was compelled to be circumcised: * and that, because of 
the false brethren craftily brought i, men who came in stealthily 
to spy out our liberty which we have in Christ Jesus, that they 
might bring us into bondage: ὅ to whom we gave place by our sub- 
mission, no, not for an hour; that the truth of the gospel might 


Bish., Rhem.; ‘that pursued us,’ Wicl.; 
‘that persecuted us,’ Cov.; ‘that did per- 
secute us,’ Cov. (Test.). 

Is now preaching] ‘ Now preacheth, Auth. 
Tynd., Cov. (‘pr. now’), Cran., Gen., 
Bish.; ‘doth now preach,’ Cov. (Test.) ; 
‘doth now evangelize, hem. The 
change is made to mark more definitely 
the present act ; comp. notes and ref. on 
ch. 1. 10. : 


Cuaprer II. 1. After fourteen years] 
So Rhem.: ‘fourteen years after,’ Auth. 
and the other Vy. (TZynd., Cov., ‘after 
that ;’ Cran., ‘ thereafter’). The change 
is perhaps desirable as it slightly tends to 
prevent the last-mentioned events being 
considered as the terminus a quo of the 
fourteen years. Titus also} So 
Rhem. * Titus with me also,’ Auth., Tynd., 
Cov., Gen; ‘Titus also beynge taken 
with me,’ Cov. (Test.); the rest omit καὶ 
in translation. 

2. The Gospel] So all Vv. except 
Auth., ‘that Gospel.’ Might be 
running, etc.]. ‘Should (om. Wiel.) run or 
had run,’ Auth. and all Vv. The text 
seems to preserve more exactly, and per- 


haps also more grammatically, the con- 
trast between the pres. (subj.) and past 
tense. It may be observed that should 
‘simpliciter futuritionem indicat’ might 
‘de rei possibilitate dicitur;’ Wallis, 
Gram. Angl. p. 107. 

3. Howbeit not even] Sim. Cov. (Test.), 
‘neuerthelesse nother:’ ‘but neither,’ 
Auth., Rhem : ‘and neither, Wicl.; ‘also, 
Titus . .. yet, etc.’ Tynd., Crun., Gen. 
Though he was] ‘ Being,’ Auth. 

4. The false, etc.| Similarly Rhem.: 
‘false brethren unawares brought in, 
who,’ Auth.; ‘and that because of (‘ cer- 
tayne,’ Cov.) incommers beynge falce 
br.,’ Tynd., Cran., Bish. Stealth- 
ily] ‘Privily,’ Auth., Cov. (Test.) Cran., 
Gen., Bish ; Wicl. omits ; ‘ amonge other, 
Tynd., Cov.; ‘craftily,’ Rhem. Perhaps 
the change is desirable as avoiding 
repetition, and as harmonizing slightly 
better with the action described by the 
verb. 

5. By our submission] ‘By subjection,’ 
Auth., Bish; ‘to subjeccioun ;’ ‘as con- 
cerning to be brought into subjection,’ 
Tynd., Cov., Cran., Gen.; ‘yelded not 
subjection,’ Rhem.; Cov. (Test.) omits. 


166 GALATIANS. παρ, II. 6—9, 
continue with you. * But from those who were high in reputation, 
— whatsoever they were, it maketh no matter to me; God accept- 
eth no man’s person, — to me certainly they who were of reputa- 
tion communicated nothing; * but contrariwise, when they saw that 
I was entrusted with the gospel of the uncircumcision, even as 
Peter was with that of the circumcision, * (for He that wrought 
for Peter towards the apostleship of the circumcision, the same 
wrought for me also towards the Gentiles), *° and became aware 
of the grace that was given unto me, James, and Cephas, and John, 
who are accounted as pillars, gave to me and Barnabas right hands 
of fellowship ; that we should be apostles unto the Gentiles, and 


6. From] ‘Of,’ Auth. and the other 

Vv. except Cov., ‘as to them;’ Cov. 
(Test.), ‘as for them.’ The change here 
scems necessary to prevent ‘of’ being 
considered a mere sign of the gen. case. 
Were high, etc.} ‘Seemed to be some- 
what,’ Arth., Cran., and sim. Cov. (Test.); 
‘that seemed to be great,’ Cov., and sim. 
Tynd., Gen. The very slight distinction 
between δοκοῦντες and Sox. εἶναί τι, and 
the apparent ref. to the judgment of others 
(see notes) are appy. both conveyed more 
nearly by this translation than by the 
more literal rendering of Auth. 
To me certainly, etc.| ‘For they who 
seemed to be somewhat in conference added 
nothing to me,’ Auth.; ‘added nothynge,’ 
Tynd., Cran., Bish., Rhem.; ‘taught me 
nothing,’ Cov; ‘avayled me nothing,’ 
Cov. (Test.); ‘dyd communicate nothing 
with me,’ Gen. 

7. I was entrusted, ete.| ‘The gospel 

. . Was committed unto me as the Gos- 
pel of the circumcision was unto Peter,’ 
Auth., and sim. the other Vv. The 
change of order is made. for the sake of 
keeping the emphasis on πεπίστευμαι: 
see Meyer. Even as] ‘ As,’ Auth. 
and all the other Vv. On the translation 
of καϑώς, see notes on 1 Thess. i 5. 

8. Wrought] So Wiel., Cov (Test.), 
Rhem.: ‘wrought effectually,’ Auth. ; 
‘was mighty,’ Tynd., Cov., Cran., Gen., 


Bish. The idea of effectual working, 
though to a considerable extent involved 
in ἐνεργεῖν, is perhaps scarcely sufficiently 
prominent to be expressed definitely ; see, 
however, notes on 1 Thess. ii. 13. 

For} Similarly Wicl., ‘to Peter:’ ‘in,’ 
Auth., Tynd., Cran., Bish., Rhem.; ‘with, 
Cov.; ‘by,’ Cov. (Test.), Gen. 

Towards| ‘To,’ Auth., Wicl., Cov., Bish., 
Rihem.; ‘in,’ Tynd. and the remaining Vv. 
Wrought] ‘Was mighty in me toward,’ 
Auth. All the other Vy. give the same 
translation to ἐνεργέω in the second 
clause that they adopt in the first. 

9. And became aware, etc.] Similarly, 
as to order, Wicl., Tynd., Cran., Bish., 
Rhem., except that they repeat the idio- 
matic ‘when’ in the translation of the tem- 
poral participle γνόντες, but thus slightly 
impair the natural sequence of the ἔδοντες 

. καὶ γνόντες. Auth. inverts, ‘and 
when James, Cephas, and John, who 
seemed to be,’ ete.; Cov. turns into a 
finite verb, ‘they perceived.’ 

And Cephas| Sim. Wicl., Rhem.: Auth. 
and the remaining Vv. omit ‘and, 

Are accounted as} ‘Seemed to be,’ Auth. 
and all the Vv. except Wrel., ‘weren 
seyn to be;’ Gen., ‘are taken to be.’ 
Right hands] *The right hands,’ Auth. 
and the other Vv. except Wiel, ‘right 
hond.’ Be apostles} So Cran., 
Bishs * should go,’ Auth.; ‘that we among 


Cuap. II. 9—15. GALATIANS. 


167 


they unto the circumcision. ” Only they would that we should 
remember THE POOR; which very thing I also was forward to do. 

4 But when Cephas came to Antioch, I withstood him to the face, 
because he had been condemned. “ἢ For before that certain men 
came from James, he was eating with the Gentiles ; but when they 
came, he began to withdraw and separate himself, fearmg them 
which were of the circumcision. ™ And the rest of the Jews also 
dissembled with him; insomuch that even Barnabas was carried 
away with by their dissimulation. ὁ Howbeit when I saw that they 
were not walking uprightly according to the truth of the gospel, I 
said unto Cephas before all, If thou, being a Jew, livest after the 
manner of Gentiles, and not as do the Jews, how ἐ5 ἐξ that thou 
constrainest the Gentiles to keep the customs of the Jews? * WE 
truly are by nature Jews, and not sinners of the Gentiles; 


the hethen,’ Wiel; ‘shuld preach,’ Tynd., ing Vv. Also dissembled| ‘ Dis- 


Cov. (both), Gen.; ‘that we unto,’ Rhem. 
Gentiles] So Gen., Rhem.: ‘heathen,’ 
Auth. and the remaining Vv. 

10. Which very thing] ‘The same 
which,’ Auth.; ‘the whiche thing,’ Wicl., 
Cov. Test. (‘thing also’); ‘whiche thing 
also,’ Tynd., Cov., Gen.; ‘wher in also,’ 
Cran., Bish.; ‘the which same thing also,’ 
Rhem. 

11. Cephas] * ‘ Peter,’ Auth. 

Came] So Cov. (Test.): ‘was come,’ 
Auth. and the remaining Vy. Had 
been condemned| ‘Was to be blamed,’ 
Auth., Bish.; *was worthy to be blamed,’ 
Tynd., Cov., Cran, Gen., and similarly 
Wel., ‘to be undirnomen ;’ ‘ was blame- 
able,’ Cov. (Test.) ; ‘was reprehensible,’ 
Rhem. 

12, Certain men came] ‘ Certain were 
come,’ Auth. Was eating] ‘Did 
eat,’ Auth., Cov. (both), Cran. Bish., 
Rhem.; ‘ete,’ Wicl., Tynd., Gen. 

Began to, ete | ‘ Withdrew and separated,’ 
Auth and all Vy. The imperf. denotes the 
commencement and continuance of the 
act, or as Bengel, ‘ subducebat paullatim.’ 

13. The rest of the] So Cov. (Test.), 

Rhem: ‘the other,’ Auth and the remain- 


sembled likewise,’ Auth., Tynd., Cran., 
Bish.: the other Vv. omit the καὶ in 
translation. Even Barnabas} 
‘Barnabas also,’ Auth. By 
their] Auth. omits ‘by ;’ ‘into,’ Wiel. and 
the remaining Vy. 

14. Howbeit] ‘But,’ Auth. and all the 
other Vy. Were not walking] 
‘Walked not,’ Auth. Cephas} ; 
‘Peter,’ Auth. All] So: Cov. 
(both), and sim. Wirel., Tynd , Gen., ‘all! 
men :’ ‘them all,’ Auth., and the remain« 
ing Vv. How cometh it, ete. * 
‘Why compellest thou,’ Auth., and sim. 
Riem., ‘dost thou compel;’ ‘hou con- 
streynest thou,’ Wic/.; ‘ why causest thou,’ 
Tynd., Cov., Cran., Gen., Bish. 

Keep the customs, εἰς. “ΤῸ live as do the 
Jews,’ Auth., and sim. the other Vy. ex- 
cept Ehem., ‘ Judaize.’ 

15. We (truly) are, etc.| Similarly 
Rhem: ‘we who are Jews by nature,’ 
Auth, Tynd, Cran., Gen.; ‘though we 
be, ete.’ Cov.; ‘we which are. . . know.” 
Bish. This address of St Paul to St. 
Peter involves so many difficulties both. 
in meaning and connection, that it will: 
be perhaps best to subjoin a free para-. 


108 


GALATIANS. 


Cuap. IL. 15—17. 


% but as we know that a man is not justified by the works of the 
law, save onlysthrough faith in Jesus Christ, — we too believed in 
Christ Jesus, that we might be justified by faith in Christ, and not 
by the works of the law; since by the works of the law shall no. 


flesh be justified. 


" But if, while we seek to be justified in Christ, 


we are found ourselves also to be sinners, is Christ therefore a 


phrase of the whole. ‘We, I concede, 
are by birth Jews, not Gentiles, and con- 
sequently, from our point of view, sin- 
ners; but as we know that a man is not 
justified by the works of the law, in fact 
is not justified at all, except through faith 
in Christ ;— even we, with all our privi- 
leges, believed in and into Christ, that 
we might be justified, ete. But what, if, 
while we are seeking to be justified in 
Christ, the result show that we, with all 
our privileges, are sinners like the Gen- 
tiles ; is Christ the minister of a dispen- 
sation that after all only leads to sin? 
God forbid! For if I (or you) build up 
again the system I pulled down, and set 
up nothing better in its place, it is thus, 
and not in seeking to be justified in 
Christ, that I show myself {vox horren- 
da!) a transgressor of the law; yes, a 
violator of its deeper principles. For I 
(to adduce a proof from my own spiritual 
experience) through the medium of the 
law, and in accordance with its higher 
principles, died unto it in regard to its 
claims and its curse: I have been and 
am crucified with Christ. Though I live 
then, it is no longer as my old self, but 
as refinimated by Christ; yes, the life 
which now I live, this earthly, mundane 
life, L live in the element of faith in Christ, 
who so loved me that He gave His own 
life for me. Thus I do not, like these 
Judaists, regard the grace of God as a 
principle that could be dispensed with ; 
for if, as they pretend, the law is suffi- 
cient to make men righteous, the obvious 
inference is, there was no object in the 
death of Christ. 

16. But as we know] ‘ Knowing,’ Auth., 


Wicl., Cov. (Test.), Rhem.; ‘we which 
... knowe,’ Tynd., Cran., Gen.. Bish; 
‘ yet insomuche as we knowe,’ Cov. 

Sve only through, ete.| ‘ But by the faith 
of Jesus Christ,’ Auth. and the other Vy. 
except Cov., ‘on J. C.;’ Cov. (Test.), 
‘save by the faith by J. C.’ We 
too helieved| ‘Even we have believed in 
J. C.,’ Auth.; ‘and we bileuen,’ Wiel.; 
‘we have believed also,’ Cov.; ‘we also 
beleue,’ Cov. (Test.), Rhem.; ‘and we 
have bel. on,’ Cran., Bish., Tynd; (‘and 
therfor’) ‘even we I say have bel. in,’ 
Gen. Faith in| ‘ The faith of, 
Auth. and all Vv. Since] ‘ For, 
Auth.; ‘because that,’ Tynd., Cov. (both), 
Cran., Gen.; ‘wherfor,’ Wicel.; ‘because,’ 
Bish ; ‘for the which cause,’ Rhem. 

17. In Christ] So Wicl., Cov. (Test.), 
Khem: ‘vy Christ,’ Auth. and remaining 
Vv. We are found, etc.) ‘We 
ourselves also are found sinners,’ Auth. 
English idiom here, in consequence of 
the union with the pres. part., seems to 
require the pres. ‘are found” as the 
translation of εὑρέϑημεν. The aorist in the 
original has an idiomatic reference to a 
discovery past and done with, and about 
which no more need be said, which can- 
not be expressed without paraphrase ; 
comp. Donalds. Gr. § 433. 15 
Christ, ete.] ‘Is therefore Christ the,’ 
Auth. God forbid| Auth. and 
all Vv. except Cov (Test.), ‘that be farre.’ 
On reconsideration it would seem best, 
and eyen practically most exact, that in 
a passage of the present nature, where 
the revulsion of feeling and thought is 
very decided, to retain the familiar and 
idiomatic translation of Auth, 


GALATIANS. 


Cuap. III. 1. DF 169 


minister of sin? God forbid! 8 For if the things that I destroyed 
THESE again I build up, [ prove myself a transzressor. ™ For I 
through the law died to the law, that I might live unto God. ” I 
have been crucified with Christ: it is, however, no longer I that 
live, but Christ liveth in me; yea the life which Now I live in the 
flesh I live in faith, — faith in the Son of God, who loved me, and 
gave Himself for me. ™ I do not make void the grace of God; for 
if righteousness come THROUGH THE LAW, then for nought did Christ 


die. 


CHAPTER: Itt. 


Q foolish Galatians, who did bewitch you, before whose eyes 


Jesus Christ was evidently set forth’ among you, CRUCIFIED. 


his 


only would I learn of you, Was it by the works of the law that ye 


18. The things that I destroyed] ‘1 
build again the things which I destroyed,’ 
Auth., Cran., Bish.; ‘that which,’ Tynd., 
Cov., Gen.; ‘the same things againe 
which, Ahem. The inversion, though 
involving a slight irregularity in struc- 
ture, seems here needed, as serving both 
to keep the emphasis on the right words, 
and to exhibit the true point of the argu- 
ment. Prove myself | ‘Make 
myself,’ Auth. and all the other Vy. 

19. Died] ‘Am dead,’ Auth. and the 
other Vy. except Cran., ‘haue bene deed’ 

20. Have been crucified] ‘Am cruci- 
fied,’ Auth., and sim., as to the auxiliary, 
all the other Vy. Of the two modes of 
expressing the Greek perfect (‘am’ and 
‘have been’), the latter seems here most 
appropriate, as the associated aor. ren- 
ders the ref. to past time more prominent 
than one to present effects ; see notes on 
Col. i. 16 ( Transl.). 
ever, etc.| ‘ Nevertheless I live; yet not 
I, Auth., sim. Cov., Cran.; ‘I live verely, 
yet now not I,’ Tynd., Gen. Yea] 
‘And,’ Auth., Gen., Cran., Bish., Rhem.; 
‘for, Tynd., Cov.; ‘but,’ Wiel, Cor. 
(Test.). Now I] ‘I now,’ Auth, 

22 


It is, how- 


In faith, etc.| ‘ By (‘in,’ Wicl., Cov. (both), 
Rhem.), the faith of,’ Auth., Tynd., Cran., 
Gen., Bish. 

21. Make void] ‘Frustrate,’ Auth. ; 
‘east not awei,’ Wicl., Cov. (both), Rhem.; 
‘despyse not,’ Tynd., Cran.; ‘do not ab- 
rogate,’ Gen.; ‘reject not,’ Bish. 
Through] So Wicl.: ‘by,’ Auth., Cov. 
(both), Rhem.; ‘of, Tynd., Gen., Cran.; 
Bish. For nought| ‘In vain,’ 
Auth., Tynd, Cov., Cran. Bish., Rhem ; 
‘without cause,’ Wicl., Gen. (‘a cause.’) 
Did Christ die] ‘Christ is dead,’ Auth., 
Bish.; ‘died,’ Wicel., and the remaining 
Vy. The slight change in the text 
seems to give the due prominence to 
δωρεάν, and also to preserve a_ better 
rhythm than the unresolved ‘ died.’ 


Carter III. 1. Did bewitch] ‘Hath 
bewitched,’ Auth. and the other Vv. 
* Auth inserts after ‘you,’ ‘ that ye should 
not obey the truth.’ 

2. Was it, etc.| Similarly Rhem., ‘by 
the workes of the law did you receiue ? 
‘received ye the Spirit by the,’ ete. Auth., 
and sim. as to order all the remaining 
MNGi 


170 GALATIANS. . Crap. ΠῚ. 3—10, 


received the Spirit, or by the hearing of faith? * Are ye so very 
foolish ? having begun with the Spirit are ye now being made per- 
fect with the flesh? ‘Did ye suffer so many things in vain, if 
indeed it really be in vain. ὅ He then, J say, that ministereth to 
you the Spirit and worketh mighty powers within you, doeth he it 
by the works of the law or by the hearing of faith ? 

δ Even as Abraham believed God, and it was accounted to him 
for righteousness. ‘ Know ye then that THEY WHICH ARE OF 
FAITH, the same are the sons of Abraham. * Moreover the Scrip- 
ture, foreseeing that God justifieth the Gentiles by FAITH, pro~ 
claimed beforehand the glad tidings unto Abraham, saying, In thee 


shall all the nations BE BLESSED. 


5 So then they which be of faith 


are blessed together with the faithful Abraham. 
10 For as many as are of the works of the law are under curse: 


3. So very] ‘So,’ Auth. and the other 

Vy. except Cov., ‘ such fooles.’ 
Begun with| So Rhem.: ‘begun in’? Auth. 
and the other Vy. except Cov., ‘by.’ 
Being made perfect with| ‘ Made perfect 
by” Auth., Genev. (‘in’); ‘ben ended,’ 
Wicl.; ‘nowe ende,’ Tynd., Cov. (Test.); 
‘ende now then,’ Cov.; ‘ende in,’ Tynd., 
Cran.; ‘be consummate with,’ hem. 

4. Did ye suffer] ‘Have ye suffered,’ 

Auth., Cov. (both), Bish, Rhem., and 
sim. the other Vv., except that they do 
not adopt the interrogative form. 
Indeed it really be] ‘It be yet,’ Auth., 
Bish; ‘if that be vayne,’ Tynd., Gen.; 
‘yf it be also in vayne,’ Cran.; ‘if yet 
without cause,’ Rhem. 

5. LHe then, etc.| ‘He therefore,’ Auth., 
Cov. (Test ), Gen., Bish., Rhem.; ‘more- 
over, he, ete.,’ Cran.; Wicl., Tynd., Cov. 
omit οὖν in translation. Mighty 
powers, etc.| ‘Miracles among you,’ 
Auth. and the other Vv. except Wiel., 
‘vertues in you;’ Cov., ‘great actes.’ 

7. Then] ‘Therefore’ Auth. and the 
other Vy. except Cov., ‘thus I know,’ 
and Gen., ‘so ye know.’ The only other 
version that takes γινώσκετε indicatively 
is that of Cranmer. Sons] So 


Wicl.: ‘children,’ Auth. and the remain- 
ing Vv. 

8. Moreover] ‘And,’ Auth., Wiel., Cov. 
(Test.), Rhem.; ‘for,’ Tynd. and remain- 
ing Vv. (Cov. omits). Justificth] 
So Wicl., Cov. (Test.), Rhem.: ‘would 
justify,’ Auth., Tynd., Cran., Gen ; ‘jus- 
tifyed,’ Cov. The Gentiles] So 
Gen., Rhem.: ‘the heathen,’ Auth. and 
the remaining Vv. By faith] 
So Cov. (Test.), Rhem., and sim. Wiel., 
‘of faith ’ ‘through faith,’ Auth. and the 
remaining Vy. Proclaimed be- 
forchand, etc.) Sim. Tynd., Cov., Cran.: 
‘preached before the Gospel,’ Auth., Gen. 


_(‘before hand’); ‘told to for,’ Wiel.; 


‘told,’ Cov. (Test); ‘shewed. . . before,’ 
Rhem. All the nations| Sim. 
Wicl., Cov., ‘alle the hethen:’ ‘all na- 
tions,’ Auth. and the remaining Vy. ex- 
cept Gen., ‘all the Gentiles.’ The change 
in the translation of τὰ ἔϑνη in the same 
verse seems required by a kind of chron- 
ological propriety. 

9. Together with] ‘ With,’ Auth. and 
all the other Vy. The faithful| 
So Bish., Rhem.: ‘faithful,’ Auth. and 
all the remaining Vy. 

10. Curse] So Wicl., Rhem., and sim- 


Cuape. III. 11—17. GALATIANS. 


171 


for it is written, Cursed ¢s every one that continueth not in all 
things which are written in the book of the law to do them. ™ But 
further, that in the law no man is justified in the sight of God, 7 is 
evident ; because, The just shall live by Fartu. ™ Now the law is 
not of faith; but, He that doeth them shall live in them..... 
15 Christ redeemed us from the curse of the law, having become A 
cursE for us,— because it is written, Cursed 7s every one that 
hangeth on a tree, —™ that unto the Gentiles the blessing of Abra- 
ham might come in Christ Jesus; that we might receive the prom- 
ise of the Spirit THROUGH FAITH. 

15 Brethren, I speak after the manner of men; though it be but 
ὃ MAN’S covenant, yet when it hath been confirmed, no man annul- 
leth it, or addeth new conditions. ™ Now to Abraham were the 
promises made, AND TO HIS SEED. He saith not, And to seeds, 
as of many; but as of one, And to thy seed, which is Christ. 
7 Now this I say, A covenant, that hath been before confirmed by 


ilarly Tynd., ‘under malediccion :’ ‘the 
curse,’ Auth., Cov. (both), Cran., Gen., 
Bish. _ 

11. But further, etc.] ‘But that no man 
is justified by the law,’ Auth. Be- 
cause] So Rhem.: ‘for,’ Auth. and the 
remaining Vy. 

12. Now] ‘And,’ Auth., Cov. (Test.), 
Gen., Bish.; Tynd., Cov., Cran., omit ; 
‘but,’ Wiel, Rhem. He| * 
‘The man,’ Auth. 

13. Redeemed] Similarly Wiel., ‘ agen- 
bought’ ‘hath redeemed,’ Auth. and the 
remaining Vy. except Cov., ‘hath de- 
lyuered.’ Having become] ‘ Be- 
ing made,’ Auth., Bish., Rhem.; ‘and was 
made,’ Wiel., Tynd.; ‘when he became,’ 
Cov; ‘beynge become,’ Cov. (Test.) ; 
‘inasmoch.as he was made,’ Cran.; 
‘when he was made,’ Gen. Be- 
cause] So Rhem: ‘ for, Auth. and the re- 
maining Vv. 

14. Unto the Gentiles] ‘Come on the 
Gentiles,’ Auth. In Christ J | 
‘Through ἈΦ. C.,’ Auth, Tynd., Cran., 
Gen., Bish.; ‘in,’ Wicl., Cov. (both), 
Rhem. 


15. Yet when it hath been] ‘Yet if it 
be, Auth. The temporal translation in 
the text is adopted by Tynd.. Cov.: the 
hypothetical by Auth. with Cran., Bish.: 
the remaining Vy. adopt purely particip- 
jal translations. Annulleth it, etc.| 
‘Disannulleth or addeth thereto,’ Auth., 
Bish.; ‘ ordeyneth above,’ Wiel; ‘addeth 
anything thereto.” Tynd, Cov (sim. Test.), 
Cran., Gen.; ‘further disposeth,’ Rhem. 

16. Were the promises, etc.] Sim. Rhem., 
Wicl.: ‘and his seed were the promises,’ 
ete., Auth. and the remaining Vv. 

17. Now this] ‘ And this,’ Auth., Gen., 
Rhem.; ‘but,’ Wiel., Cov. (Test ); Tynd., 
Cov, Bish., omit 5€. The translation of 
δὲ is here somewhat difficult. Though 
‘now’ has just preceded, it must appy. 
be adopted again as the only translation 
which seems to preserve the resumptive 
force. A covenant] ‘ The cove- 
nant,’ Auth. and the other Vy. except 
Wiel and Cov. (both), ‘ this.’ 
Huth been before confirmed| 
firmed before,’ Auth.. Tynd, Cov , Cran., 
Gen; ‘was given,’ Cov (Test.); ‘the 


Wiel. 


‘Was con- 


test. being confirmed,’ Rhem.; 


172 


God [for Christ], the law, which was four hun ‘red nd thirty years 
after, doth not invalidate, that it should make void the promise. 
* For if the inheritance be of the law, it is no more of promise: 
but to Abraham God hath freely given it THROUGH PROMISE. 

” What then is the object of the law? It was added because of 
the transgressions, till the Seed should come to whom the promise 
hath been made; and was ordained by means of angels, in the 
hand of a mediator. * Now a mediator is not a mediator of one, 
but God is one. — Js the law then against the promises of Gop ? 
God fo: bid! for if there had been given’a law which could have 
given life, verily by the law would righteousness have come. 
= But, on the contrary, the Scripture shut up all under sin, that 
the promise by faith in Jesus Christ might be given to them that 


GALATIANS. Cuap. III. 17—23. 


believe. 


wholly inverts. By God, εἰς. 
“Οὐ God in Christ,’ Auth. Doth 
not, εἰς. Sim. Tynd, Cran., Bish.: ‘can- 
not disannul,’ Auth., Gen.; ‘makith not 
veyn, Wrel.; ‘is not disannulled,’ Cov.; 
‘makith not void,’ Ihem.; Cov (Test.), 
confuses. Make void) Similarly 
Wic/. (‘to avoide away’) and Cov. (Test.): 
‘make the promise of none effect,’ Auth., 
Tynd., Cov., Cran., Gen., Bish.; ‘to frus- 
trate,’ Fthem. 

18. But to Abraham, etc.| ‘But God 
gaye it to Abraham by promise, Ath, and 
the other Vv. except Cov., ‘gave freely ;’ 
Wicel., ‘ grauntide.’ Through] 
‘By,’ Auth. and all the other Vv. ς 

19. What then, etc.| ‘Wherefore then 
serveth,’ Auth., Tynd., Cov. (sim. Test.), 
Cran , Gen, Bish ; “what thanne the law,’ 
Wicl.; ‘why was the law then,’ Rhem. 
The transgressions| Auth. and all the other 
Vy. omit the article; in a passage, how- 
ever, of this dogmatical importance, it 
ought appy. to be retained. Hath 
been made] ‘ Was made,’ Auth. Tynd., 
Cran, Gen.; ‘He hadde made behcest,’ 
Wicl.; ‘He had promised,’ Cov. (Test.), 
Rhem. 
Auth. 


And was] ‘ And it was,’ 


By means of | * By,’ Auth. 


Ὁ Now before that faith came, we were kept in ward 


and the other Vv. except Cov., ‘of an- 
gels.’ 

21. Given a law] ‘ A law given,’ Auth. 
Verily by the, etc.| * Verily ( Wiel.) right- 
eousness should have been by the law,’ 
Auth.; ‘then no doute, Tynd., Cov., Cran., 
Gen, Bish.; ‘shuld have come,’ Tynd., 
Gen. 

22. But on the contrary] ‘But,’ Auth. 

and all the other Vy. The addition of 
the words “on the contrary” seem here 
required in translation to preserve the 
true force of ἀλλά, and to show clearly 
the nature of the reasoning. 
Shut up all] Similarly, as to the omission 
of ‘hath,’ Tynd., Cran., ‘concluded all 
things :’ ‘hath concluded all, Awh.. Bish; 
‘hath concluded all things,’ Wrel., Gen., 
Rhem. Faith in) + Faith of, 
Auth. and the other Vy. except Cov., 
‘faith on.’ 

23. Now] ‘But,’ Auth. and the other 
Vy. except Wiel.,*and ;’ Tynd. and Cov. 
omit. Before that} So Tynd., 
Cran., and similarly Wiel., ‘to for that;’ 
Cov. (Test.), ‘afore that τ ‘ before, Auth. 
and the remaining Vv. Kept 
in ward, etc.] ‘ Kept under the law shut 
up,’ Auth; ‘kept under the lawe, en- 


Cuap. IIT. 23—29. GALATIANS. 


178 


shut up under the law for the faith which afterwards was to be 
revealed. * So then the law hath been our schoolmaster unto 
Christ, that we may be justified BY FAITH. 

35 But now that faith is come, we are no longer under a school- 
master. * For ye are all sons of God through the faith in Christ 
Jesus. ™” For as many of you as were baptized into Christ put on 
Christ. 8 There is among swch neither Jew nor Greek, there is 
neither bond nor free, there is no male and female: for ye all are 


one in Christ Jesus. 


*® But if ye be Christ’s, then are ye ABRA- 


HAM’S SEED, heirs according to promise. 


closid,’ Wicl.; ‘kept and shut up, etc.,’ 
Tynd., Cov., Gen.; ‘kept under the law 
and were shut up,’ Cran., Bish. 

For] ‘ Unto,’ Auth. Afterwards 
was, etc.| ‘Which should aft. be rev.,’ 
Auth., Gen., Bish.; sim. Tynd., Cov., 
Cran. (‘be declared’). 

_ 24. So then] ‘ Wherefore,’ Auth., Tynd., 
Cran., Gen., Bish.; ‘and so,’ Wiel. ; 
‘thus,’ Cov.; ‘therefore,’ Cov. (Test.), 
Rhem. Hath been our school- 
master unto] ‘Was our schoolmaster to 
bring us unto,’ Auth., Gen.; ‘undir mais- 
ter in Christ,’ Wiel.; ‘scolemaster unto 
the time of,’ Tynd.; ‘scolemaster unto,’ 
Cov. (both), Cran., Bish.; ‘pedag. in,’ 
Rhem. There is much difficulty in fix- 
ing on the most suitable translation of 
this word. The term ‘schoolmaster’ 
certainly tends to introduce an idea (that 
of teaching) not in the original, and also 
serves to obscure the idea of custodia 
(‘ custos incorruptissimus,’ Hor. Sat. 1. 6. 
81), which seems the prevailing one of 
the passage. Still as the same objection 
applies in a greater or less degree to 
‘pedagogue’ (ed. 1) and ‘tutor,’ it will 
be perhaps better, in so familiar a pas- 
sage, to return to Auth. May 


be] ‘ Might be,’ Auth.: change to preserve 
what is called the succession of tenses, 
Latham, Engl. Lang. § 616 (ed. 3). 

25. Now that] ‘So Cov.: ‘after that,’ 
Auth. and the other Vv. except Cov. 
(Test.), ‘whan the fayth did come;’ 
Rhem., ‘when the faith came.’ 

26. Sons] So Tynd., Gen: Auth. and 
the remaining Vv., ‘the children.’ 
Through the fuith] ‘By faith, Auth., Gen., 
Bish., Rhem.; ‘thorugh bileue,’ Wiel.; 
‘by the fayth which is in,’ Zynd., Cov. 
(Test.) ; ‘because ye believe in,’ Cran. » 

27. Were baptized] ‘Have been bap- 
tized,’ Auth. ‘are baptized,’ Tynd. ( Wicl., 
‘ben’) and all the remaining Vy. 

Put on] ‘Have put on,’ Auth. and the 
other Vv. except Wiel, ‘ben clothid.’ 

28. There is among such, etc.| ‘There 
is neither, etc.,’ Auth. No male 
and female] ‘Neither male nor female,’ 
Auth. None of the other Vy. seem to 
have marked the change. All 
are] ‘ Are all,’ Auth. and the other Vv. 
except Rhem., ‘al you are.’ 


29, But] So Cov. (Test.): ‘and,’ 
Auth., Wicl., Rhem. The rest omit the 
particle. Heirs] So Rhem.: * 


‘and heirs,’ Auth. 


114 GALATIANS. 


Cuar. IV. 1s. 


CHAPTER IV 


Now I say, That the heir, as long as he is a child, differeth in 
nothing from a bond-servant, though he be lord of all; * but is 
under guardians and stewards until the time appointed of the father. 
* Even so we, when we were children, were kept in bondage under 
the rudiments of the world: * but when the fulness of the time 
came, God sent forth His Son, born of a woman, born under the 
law, ° that He might redeem them that were under the law, that 
we might receive the adoption of sons. ° And to show that ye ARB 
sons, God sent forth the Spirit of His Son into our hearts, erying, 


Abba Father. 


7 So then thou art no more a servant, but a son ; 


and if a son, an heir also through God. 
8 Howbeit, at that time, truly, not knowing God, ye were in 


Cuarrer IV. 1. Jn nothing] ‘ Noth- 
ing,’ Auth., Wiel., Cov. (Test), Bish, 
Rhem.; ‘ differeth not,’ Tynd., Cran., Gen; 
‘there is no diff.,’ Cov. Bond- 
servant] ‘Servant,’ Auth. and all the other 
Vv. Itseems desirable to keep up the 
idea of ‘bondage’ and ‘slavery’ which 
pervades the whole simile. 

2. Guardians] ‘ Tutors,’ Auth. and the 
other Vv. except Wiel., ‘kepers ;’ Cov., 
‘rulers.’ It seems desirable to make a 
change in translation to preserve a dis- 
tinction between ἐπίτροπος here and παι- 
daywyds in the preceding chapter. 
Stewards] ‘Governors, Auth. and the 
other Vy. except Wicl., ‘kepers and 
tutores.’ 

3. Kept in bondage] ‘ Were in bondage 
under,’ Auth. and the other Vy. except 
Cov. (Test.), 
Rhem., " were seruynge under.’ 
Rudiments| So Gen., Bish.: ‘elements,’ 
Auth., Wiel, Rhem.; ‘ ordinances,’ Tynd., 
Cran.; ‘tradicions, Cov. (both). 

4. Came] So Wiel, Rhem.: ‘was come,’ 


Wiel., ‘serueden undir ;’ 


Auth. and sim. the remaining Vy. 

Born ...born| ‘Made... made, Auth., 
Wiel , Rhem., Bish. (‘and made under’) ; 
‘born... made bonde unto, 7ynd., Cran.; 
«borne and put under,’ Cov.; ‘made... 


made bonde unto,’ Gen. The meaning 
preferred by Scholef. (Hints, p. 96), 
‘made subject to the law,’ involves a 
change of meaning in γενόμενον, which 
does not appear necessary or natural. 

5. That he might] So Rhem., and sim. 
Wicl., Cov. (Test.): ‘to redeem,’ Auth. 
and the remaining Vy. Here as in ch. 
iii. 14 it seems most exact to indicate the 
repeated ἵνα by the same form of trans- 
lation. 

6. To show that] ‘Because,’ Auth. and 

the other Vv. except Wicl., ‘for ye ben; 
Cov., ‘forsomuche then as.’ 
Sent forth] Sim. Wicl., Cov. (Test.), 
‘sente:’ ‘hath sent forth,’ Auth; ‘hath 
sent,’ Tynd., Cov., Cran., Rhem.; ‘hath 
sent out,’ Gen. Our hearts] 
‘* Your hearts,’ Auth. 

7. So then] ‘ Wherefore,’ Auth., Gen., 
Bish.; ‘and so,’ Wicl.; ‘wherefore now,’ 
Tynd., Cov., Cran.; ‘therefore,’ Cov. 
(Test.), Rhem. An heir, εἰς. 
‘Then an heir * of God through Christ,” 
Auth. 

8. At that time, etc.] ‘Then when ye 
know (sic in Bagst.) not,’ Auth.; ‘thanne 
ye unknowynge,’ Wiel.; ‘when ye knewe 
not,’ Tynd., Cov., Cran., Gen., Bish. ; 
‘but then truely not knowynge,’ Cov. 


Cuap. IV. 8—15. GALATIANS. 175 
bondage to them which by nature are not gods. ἥ But now that 
ye have come to know God, or rather have been known by God, 
how ts ἐξ that ye turn back again to the weak and beggarly rudi- 
ments, whereunto ye desire to be again anew in bondage. ™ Ye 
are carefully observing days, and months, and seasons, and years. 
™ T am apprehensive of you, lest haply I have bestowed upon you 
labor in vain. 

“ Brethren, I beseech you, become as I am, for I also have 
become as ye are. Ye injured me in nothing: ” yea ye know 
that it was on account of weakness of my flesh that I preached the 
gospel unto you the first time; "ἢ and your temptation in my flesh 


ye despised not, nor loathed, but received me as an angel of God, 


yea as Christ Jesus. 


(Test.) ; ‘then in deede knowing,’ Rhem. 
The change in the translation of τότε is 
to prevent ‘then’ being mistaken for the 
inferential particle. * Were in bond- 
age| ‘ Ye did service,’ Auth. Not 
gods| ** No gods,’ Auth. 

9. Now that ye have come to know| 
‘Now, after that ye have known,’ Auth. 
Have been known] ‘Are known,’ Auth. 
and the other Vy. except Gen., ‘are 
taught.’ By God\| ‘Of God,’ 
Auth., and all the other Vy. How 
is it that] So Tynd., Cov., Cran., Gen-: 
‘how,’ Auth., Wicl., Cov. (Test.), Bish., 
Rhem. Ye turn back| So Cov.: 
‘turn ye,’ Auth. and the other Vv. except 
Gen., ‘are turned backward unto.’ 
Rudiments} So Bish.: ‘elements,’ Auth., 
Wicl., Rhem.; ‘cerimonies,’ Tynd, Gen.; 
‘tradicions,’ Cov. (both); ‘ ordinaunces,’ 
Cran. 
Cov., Cran., Bish., ‘againe afresshe :’ 
Cov. (Test), 
Rhem.; ‘as from the begynnyng ye wil 
be in bondage backwardly,’ Gen. 

10. Carefully observiny| * Observe,’ 
Auth. and the other Vv. except Wiel., 
‘taken kepe to.’ 


Again anew| Sim. Tynd 
g ynd , 


‘again,’ Auth., and sim 


Seasons] * Times,’ 
Auth. and all the other Vy. 

11. Am apprehensive] ‘Am afraid,’ 
Auth; ‘Tdrede, Wiel.; ‘am in feare of,’ 


* Of what nature then was the boasting of 


Tynd., Cov., Cran., Gen. Bish. ‘feare 
me.’ Cov. (Test.); ‘fear,’ Rhem. 

12. Become as, etc.| ‘Be as 1 am; for 
Iam as ye are: ye have not injured me 
at al,’ Auth., Bish.; ‘ye have not hurte 
me wt all,’ Tynd., Cov., Cran., Gen. 

13. Yea ye know, etc.| ‘Ye know how 
through infirmity, ete.,’ Auth. and the 
other Vy. except Wicl., Rhem., ‘bi in- 
firmyte;’ Cov., ‘in weakness.’ The 
slight changes made by substituting the 
simpler word ‘ weakness’ for ‘ infirmity,’ 
and ‘my’ for ‘the,’ seem to make the 
reference of the Apostle to some bodily 
affliction or illness slightly more appar- 
ent. The first time] ‘ At the first,’ 
Auth. and the other Vy. except JWicl., 
‘now bifor ;’ Cov. (‘Test.), ‘a whyle ago ? 
this translation leaves the meaning am- 
biguous ; see notes. 

14. Your] *‘My,’ Auth; see notes. 
In my flish] So Wicl., Cov. (Test.), 
Rhem.; ‘which was,’ Auth., Cran. Gen., 
Bish., and sim. Tynd. Loathed| 
‘Rejected,’ Auth., Rhem.; ‘forsaken,’ 
Wicl.; ‘abhorred,’ Tynd., Cran., Gen., 
Bish. Yea] So Tynd., Cov. 
(Test.), Gen.: ‘even,’ Auth., Cov., Cran., 
Bish.; Wicl., Rhem. omit. 

15. Of what nature, etc.| ‘ Where* is 
then the blessedness ye spake of,’ Auth.; 


176 : GALATIANS. Cuar. IV. 15—24. 


your blessedness ? for I bear you record, that, if it had been possi- 
ble, ye would have plucked out your éyes, and have given them to 
me. ™ So then, am I become your enemy, by speaking to you the 
truth ? 

“ They pay you court in no honest way; yea, they desire to 
exclude you, that ye may pay THEM court. ™ But it is good to be 
courted in honesty AT ALL TIMES, and not only when I am present 
with you... ™ My little children, of whom I am again in travail, 
until Christ be formed in you, ” I could indeed wish to be present 
with you now, and to change my tone, for 1 am perplexed about 
you. 

4 Tell me, ye that desire to be under the law, do ye not hear the 
law? * For it is written, that Abraham had two sons; one by the 
bond-maid, and one by the free-woman. * Howbeit, he who was 
of the bond-maid was born after the flesh; but he of the free-maid 
was through the promise. *™ All which things are allegorical ; for 


‘your blessynge,’ Wicl.; ‘how happy 
were ye then,’ Tynd., Cov.; ‘your hap- 
pynesse,’ Cov. (Test); ‘your felicitie,’ 
Cran., Bish; ‘ boasting of your fel.,’ Gen ; 
‘vour blessedness,’ Rhem. Your] 
So Wiel, Cov. (Test.), Rhem.: ‘your 
own,’ Auth. and the remaining Vv. 

16. So then] ‘Am I therefore,’ Auth. 
and the other Vv. except Wicl., Rhem., 
‘thanne.’ By speaking] ‘ Because 
I tell,’ Auth. and the other Vv. except 
Wicl., ‘seiynge;’ Cov. (Test.), Rhem., 
‘telling.’ 

17. Pay you court, etc.] ‘Zealously 
affect you, but not well,’ Auth.; ‘gelous 
over you amysse,’ Tynd. and other Vv. 
except Wicl., ‘louen you not well ;’ 
Them., ‘emulate.’ Desi to] 
‘Would,’ Auth., Wicl., Cov., Rhem.; 
‘intende to,’ Tynd., Cran., Gen., Bish. ; 
‘wyll,’ Cov. (Test.). May pay 
them court] ‘ Might affect them,’ Auth. 

18. To be courted, etc.] ‘To be zeal- 
ously affected always in a good thing,’ 
Auth.; ‘to be fervent,’ Tynd., Cov., Cran.; 
‘to love earnestly,’ Gen.; ‘to be zelous,’ 


Bish. 


19. Am again] " Travail in birth again,’ 
Auth. 

20. I could indeed wish] ‘I desire,’ 
Auth.; ‘but I desire,’ Bish.; ‘I wolde I 
were,’ Tynd., Cov., Cran., Gen., and 
similarly the remaining Vv. Tone] 
* Voice,’ Auth. and all the other Vv. 
Am perplered, εἰς. ‘I stand in doubt of 
you,’ Auth., and similarly Tynd., Cor., 
Cran., Gen., Bish ; ‘am ashamed of you,’ 
Cov. (Test.); ‘am confoundid,’ Wiel., 
Rhem. 

22. One—and one] So Wicl., Rhem: 
“the one — the other,’ Auth. and the re- 
maining Vv. except Cov. (Test.), ‘the 
one —and one.’ The bond-maid 
.... the free-woman] Sim. Rhem.: ‘A 
bond-maid . . . a free-woman,’ Auth., and 
sim. the remaining Vv. 

23. Howlbeit] ‘But,’ Auth., Wicl., Cov. 
(Test.), Rhem.; ‘yee and,’ Tynd., Cran., 
Gen.; Cov. omits. Bond-maid] 
‘Bond-woman,’ Auth. Through] 
‘ By,’ Auth., and sim. remaining Vv. 
except Cov. (Test.), ‘after.’ 

24. All which, etc.] ‘Which things are 
an allegory,’ Auth.; ‘ben seide bi anothir 


Σ 


— —_ 


Cuap. IV. 24—31. GALATIANS. 


Tit 


these women are two covenants,— the one from Mount Sinai, 
bearing children unto bondaye ; and this is Agar. * For the word 
Agar signifieth in Arabia Mount Sinai;—and she ranketh with 
Jerusalem which now is, for she is in bondage with her children. 
* But Jerusalem which is above is free, AND SHE is our mother. 
” For it is written, Rejoice thow barren that bearest not; break 
forth and cry, thou that travailest not: for many children hath the 
desolate one more than she which hath an husband. * But ye, 
brethren, as Isaac was, are children of promise. ™ Still as then, he 
that was born after the flesh persecuted him that was born after the 
Spirit, even so its now. Ὁ Nevertheless what saith the scripture ὃ 
Cast out the bond-maid and her son: for the son of the bond-maid 
shall in no wise BE HEIR with the son of the free-woman. * Where- 
fore, brethren, we are not children of a bond-maid, but of the free- 


woman. 


understondinge,’ Wiel.; ‘betoken mys- 
tery, Zynd.; ‘betoken somewhat,’ Cov.; 
‘are spoken by an allegory,’ Cran., and 
sim. Cov. (Test.), Rhem.; ‘by the which 
thinges another thing is ment,’ Gen., 
Bish. Two] * ‘The two,’ Auth. 
These women] So Tynd., Cov.; ‘these,’ 
Auth. and the remaining Vv. except 
Gen., ‘these mothers.’ Bearing 
children, ete.| ‘ Which gendereth to,’ Auth. 
and the other Vy. except Wicl., Rhem., 
‘gendrynge ;’ Cov. (Test.), ‘engendrynge.’ 
And this| ‘Which,’ Auth. 

25. The word, etc.| ‘This Agar is 
Mount Sinai in Arabia,’ Auth., Bish. 
(‘the mount’); ‘for mounte S. is called 
A. in Arab.,’? Tynd.; ‘for Agar is called 
in Arabia the Mount Sin.,’ Cov.; ‘for 
Sin. is a mountaine in Ar.,’ Gen., Cov. 
(Test.), Rhem. Ranketh with] 
‘Answereth to,’ Auth., Gen. ‘is joyned 
to it,’ Wiel., Cov. (Test.); ‘bordereth 
upon,’ Tynd., Cran., Bish. (see notes) ; 
‘reacheth unto,’ Cov.; ‘hath affinitie 
to,’ Rhem. For she] *< And she,’ 
Auth. 

26. And she, etc.] 
mother of us all,’ Auth, 


‘Which zs the 


23 


Cuap. V. Stand fast then in the liberty for which 


27. For many more, etc.] Sim. Rhem.: 
‘for the desolate hath many more chil- 
dren than she which hath,’ Auth. 

An husband| So Auth. and all the other 
Vy. Idiom seems to require this less 
accurate translation. 

28. But ye] ‘Now * we,’ Auth. 
Children] So Tynd., Gen: ‘the children,’ 
Auth. and the remaining Vv. except 
Wicl., ‘sones.’ 

29. Still] ‘But,’ Auth.,and all the 
other Vv. 

30. Bond-maid (bis)| ‘Bondwoman,’ 
Auth. Shall in no wise] So Bish. 
(ed. 2): ‘shall not,’ Auth. and all the 
other Vy. This seems one of the cases 
in which we may press the translation 
of οὐ μή : see notes on 1 Thess. iv. 15. 

81. Wherefore] *‘So then,’ Auth. 
A bond-maid| ‘The bondwoman,’ Auth. 
and all the other Vy. 
‘Free,’ Auth. 


Free-woman] 


CuarTEeR V. 1. Then] ‘ Therefore,’ 
Auth. and the other Vv. except Wiel., 
Rhem., which omit. For which] 
‘Wherewith,’ Auth., Tynd., Cran., Bish.: 
Wicel., Gen., follow different readings.. 


GALATIANS. Cuar. V. 1—7, 


178 


Christ made us free, and be not held fast again in a yoke of 
 borfdage. 

* Behold, I Paul say unto you, that if ye be circumcised, caRIst 
will profit you nothing. -* Yea I testify again to every man who 
has himself circumcised, that he is a debtor to do the WHOLE law. 
* Ye have been done away with from Christ, whosoever of you are 
being justified in the law; ye are fallen away from grace. ὅ For 
we, by the Spirit, are tarrying for the hope of righteousness from 
faith. ° For in Jesus Christ neither circumcision avyaileth anything, 


nor uncircumcision, but faith working through love. 
‘ Ye were running well; who did hinder you that ye should not 


Made us| ‘ Hath made,’ Auth. Held 
Jast, ete.] ‘Entangled again with a,’ Auth., 
“wrappe not yourselves in the,’ Tynd., 
Cran., and sim. Cov., Gen.; ‘be not holden 
with (in the,’ Wiel.), Cov. (Test.) Rhem. 

2. Will] ‘Shall,’ Auth. and the. other 
Vy. except Cov. (present) ; simple predi- 
cation of result: ‘in primis personis shall 
simpliciter preedicentis est, will quasi 
promittentis aut minantis; in secundis 
et tertiis personis shall promittentis est 
aut minantis, will simpliciter praedicen- 
tis,’ Wallis, Gr. Angl. p. 106. 

3. Yea] ‘For, Auth., Gen., Bish.; 
‘and,’ Wicl., Cov. (Test.), Rhem.; Tynd., 
Cov., Cran. omit. Who has him- 
self, etc.| ‘That is circumcised,’ Auth., 
and similarly Tynd., Cov., Cran., Gen., 
Bish.; ‘circumcidith hym silf,’ Wiel.; 
sim. Cov. (Test.), Rhem. 

4. Ye have, etc.| ‘ Christ is become of 
no cffect unto you,’ Auth.; ‘and ye ben 
voidid aweie fro,’ Wiel.; ‘are gone quyte 
from,’ Tynd., Cov., Gen.; ‘Christ is be- 
come but in veyne unto,’ Cran., Bish. ; 
‘are evacuated from,’ hem. Here idiom 
seems to require the English perfect: 
the pure aoristic translation, ‘ye were 
done away with from Christ,’ stands in 
too marked a contrast with the following 
present, and to the English reader too 
completely transfers the action to what 
is purely past; see notes on 1 Thess. ii. 


16 (Transl.). Are being justified] 
‘Are justified,’ Auth. and the other Vy. 
except Cov., ‘wyll be made ryghteous ;’ 
Cov. (Test ), ‘are made ryghteous.’ 

In the] So Wicel., Rhem.: ‘in the,’ Auth. 
and the remaining Vv. Fallen 
away] ‘Fallen,’ Auth. 

5. By the Spirit, etc.] ‘Through the 
Spirit wait for the hope of right, by faith,’ 
Auth., Bish.; ‘we loke for and hope in the 
sprite to be justified thorow,’ Tynd., Cran; 
‘in the sprite of hope to be made ryght- 
uous by faith,’ Cov.; ‘in sprite by faythe 
we wayte for,’ Cov. (Test.); ‘we wayt 
for (by the Spirit through faith) the hope 
of,’ Gen. Are tarrying for] ‘Wait 
for,’ Auth. Cov. (Test.), Gen.- Bish.; 
‘abiden,’ Wicel.; ‘loke for,’ Tynd., Cran.; 
Swayte,’ Cov.; ‘expect,’ Rhem. 

6. Working] ‘Which worketh,’ Auth. 
and the other Vv. except Wiel., Rhem., 
‘that worketh ;’ Cov., ‘which by loue is 
mighty.’ The practice of inserting the 
relative before the anarthrous participle, 
even when idiom can scarcely be urged in 
its favor, is an inaccuracy that is not un- 
commonly found in the older Vy. Per- 
haps even in Eph. ii. 1, Col. ii. 13, it might 
seem better to adopt the concessive trans- 
lation, ‘ though, ete.’: see, however, notes 
in loce. (Transl.). Through] ‘By,’ 
Auth. and all the other Vv. 

7. Were running] ‘Did run,’ Auth., 


Cuar. V. 8—16. GALATIANS. 17% 


obey the truth? ὃ The persuasion cometh not of Him that calleth 
you. ° A little leaven leaveneth the whole lump. ” I, for my 
part, have confidence in you in the Lord, that ye will be none 
otherwise minded ; but he that troubleth you shall bear his judg- 
ment, whosoever he bes ™ But I, brethren, if I still preach crr- 
cumcIsIoNn, why do I still suffer persecution? then is the offence 


of the cross done away with. 


© T would that they who are unset- 


tling you would even cut themselves off from you. 
18 For ye were called unto liberty, brethren; only wse not your 
liberty for an occasion to the flesh, but by your love serve. one 


another. 


4 For the whole law is fulfilled in one saying, even in 


this, Thou shalt love thy neighbour as thyself. ” But if ye bite and 
devour one another, take heed that ye be not consumed one of 


another. 


6 Now I say, Walk by the Spirit and ye shall in no wise fulfil 


Tynd., Cov., Cran., Gen., Bish. ; ‘run- 
nen,’ Wicel.; ‘ranne,’ Cov. (both), Rhem.. 


8. The] Cran., Rhem.; ‘this,’ Wiel., 
Auth., Cov. (Test.), Gen.; ‘that,’ Tynd.; 
‘such,’ Cov. That calleth| So rightly 
Auth.: not ‘called, Tynd., Gen., or ‘is 
calling,’ as the iterative force involved 
in the English present more nearly ap- 
proaches to the idiomatic use of the par- 
ticiple than either the past tense or the 
resolved present; comp. notes on Phil. 
iii. 14, (TZrans/.), and Latham, Engl. 
Lang. § 578 (ed. 3). 

10. I for my part] ‘I,’ Auth. and 
all the other Vv. In| So the 
other Vy. except Auth., Gen., ‘through 
the.’ . 

11. But I] So Cov. (Test.): ‘and I,’ 
Auth. Still (bis)] ‘Yet,’ Auth. 
Done away with| ‘ Ceased,’ Auth. and the 
other Vy. except Wicl., ‘ voidid ;’? Rhem., 
‘evacuated.’ 

12. Are unsettling] ‘Trouble,’ Auth. 
and the other Vy. except Wicel., ‘ dis- 
turblen ;’ Gen., ‘do disquiet.’ 

Would even, etc.| ‘I would they were even 
cut off which trouble you,’ Auth. and 
similarly Zthem.; ‘kutte aweie,’ Wicl., Cov. 


(Test.); ‘were seperated,’ Tynd., Cran.; 
‘were roted out,’ Cov.; ‘were cut off 
from you,’ Gen. 

13. For ye, etc.] ‘For brethren ye 
have been,’ ete., Auth, and sim. all the 
other Vy. as to the forward position of 
‘brethren.’ The aor. ἐκλήϑητε is trans- 
lated by different auxiliaries, ‘ye are,’ 
Wicel., Cov. (both), Rhem.,; ‘were,’ Tynd., 
Cran.; ‘have been,’ Gen., Bish., Auth. 
Your liberty] So Tynd., Cov. (both), Cran., 
Gen.: ‘liberty,’ Auth., Bish.; ‘fredom,’ 
Wicl.; ‘this liberty,’ hem. 

Your love] ‘Love,’ Auth., and the other 
Vy. except Wicl., Rhem., charite; Cov., 
‘the loue.’ . 

14. The whole] ‘ All the, Auth. and 
the other Vv. except Weel., ‘everi lawe.’ 
Saying] ‘Word,’ Auth. and the other 
Vv. 

16. Now I say] ‘ This I say then,’ 
Auth; ‘Lsaye,’ Tynd., Cov, Cran.; ‘then 
(‘and,’ Wicl.) ‘I say,’ Gen., Bish. 

By| ‘In the,’ Auth. and the other Vv. 
except Wiel. Cov. (Test.), which omit 
the article. Shall in no wise] 
‘Shall not,’ Auth., Cov. (Test.) Gen. 
Bish. ‘ye schalen not parfourme,’ Wiel ; 


GALATIANS. Cnap. V. 17—24. 


180 
the lust of the flesh. ” For. the flesh lusteth against the Spirit, 
and the Spirit against the flesh: for these are opposed the one to 
the other, that ye may not do the things ye may wish. ™ But, if 
ye be led by the Spirit, ye are not under the law. ™ Now the 
works of the flesh are manifest, of which kind are, — fornication, 
uncleanness, wantonness, ἢ idolatry, sorcery, hatreds, strife, jeal- 
ousy, deeds of wrath, caballings, dissensions, factions, ” envyings, 
murders, drunkenness, revellings, and such like: of the which I 
tell you beforehand, as I also told you beforehand, that they which 
do all such things shall not inherit the kingdom of God. * But 
the fruit of the Spirit is love, joy, peace, long-suffering, benevo- 
lence, goodness, trustfulness, ” meekness, temperance: against all 
such things there is no law. ™ Now they that are Christ’s have 


‘and fulfill not’ (imper.), Tynd., Cran.; 
‘so shall ye not fulfyll,’ Cov.; ‘shal not 
accomplish,’ Rhem. 

17. Are opposed] ‘Are contrary,’ Auth. 
and all Vy. except Wicl., them., ‘ben 
adversaries togidre.’ That ye may 
not] Comp. Wiel.: ‘so that ye cannot do, 
etc.,”’ Auth. and the remaining Vv. except 
Cov. (Test.), ‘that the thynges that ye 
will, ye do not the same;’ Jthem., ‘that 
not what things soever you wil, these 
you doe.’ For| **And,’ Auth. 
Ye may wish] ‘ The things that ye would, 
Auth., Gen. (‘the same’); ‘that ye wyl- 
len,’ Wicl.; ‘that which ye wolde,’ Tynd., 
Cov.; ‘the thynges that ye wyll,’ Cov. 
(Test.); ‘whatsoever ye wolde,’ Cran; 


“what ye wolde,’ Bish.; ‘what soever 
-you will,’ Rhem. 


18. By] So Wiel, Cov. (Test ), Rhem.: 
‘of,’ Auth. and the remaining Vy. 

19. Of which kind are] ‘Which are 
these,’ Auth. and the other Vy. except 
Wicl., and Cov. (Test.), ‘which are.’ 
Fornication| ** Adultery, fornication,’ 
Auth. 
ness,’ Auth. and the other Vy. except 
Wicl., Cov. (Test.), Rhem ‘leecherie.’ 

20. Sorcery, etc.] ‘ Witchcraft, hatred, 
* variance, *emulations, wrath, strife, 
-seditions, heresies,’ Auth , Gen.; ‘ witche- 


Wauntonness| ‘ Lascivious- 


craft. . . variance, zele. . . sectes,’ Tynd., 
Cran., Bish. 

21. Tell you beforehand| ‘Tell you 
before,” Auth. and the other Vy. (Cov. 
Test., ‘afore’) except Wicl., ‘seie;’ 
‘foretell you,’ Phem. Told you 
beforehand | ‘ Have also told you in time 
past,” Auth; ‘haue told you to for, 
Wicl.; ‘haue tolde you in tyme past,’ 
Tynd., Cov., Cran.; ‘haue tolde you,’ 
Gen., Bish. ; ‘haue foretold you,’ Rhem. 

All such things] ‘Such things,’ 
Auth. and the other Vy. except Cov. 
(both), ‘such.’ 

22. Benevolence] ‘Gentleness,’ Auth., 
Tynd., Cov., Cran., Gen., Bish.; ‘benyng- 
nite,’ Wiel., Rhem. Trustfulness} 
‘Faith, Auth. and the other Vv. except 
Tynd., Cov., Cran., ‘ faithfulness.’ 

23. All such things] ‘Such,’ Auth. and 
the other Vy. except Wicl., ‘suche 
thingis.’ 

24. Now they] ‘And they,’ Auth., 
Wiel., Rhem.; ‘but,’ Cov. (both); ‘for,’ 
Gen.; ‘ they truly,’ Bishz Tynd and Cran. 
omit. Lave crucified] So Auth. and all 
the other Vv. Here again it seems 
desirable to preserve the perfect in 
translation, as the English aor. tends 
to refer the crucifixion too exclusively 
to the past; see notes on verse 4, 


Cuar. VI. 1—7. GALATIANS. 


181 
crucified the flesh with the affections and lusts. ” If we Live by 
the Spirit, let us also walk by the Spirit. * Let us not become 
vain-glorious, provoking one another, envying one another. 


Cis P TE Revel. 


* BreTHREN, if aman should be even surprised in a fault, ye 
which are spiritual restore such an one in the spirit of meekness ; 
considering thyself, lest thou also be tempted. * Bear ye one 
another’s burdens, and thus shall ye fulfil the law of Christ. * For 
if a man think himself to be something, when he is nothing, he 
deceiveth his own mind. * But let each man prove his own work, 
and then shall he have his ground of boasting only in what con- 
cerneth himself, and not in what concerneth the other. ° For each 
man must bear his own load. 

6 But let him that is taught in the word share with him that 
teacheth in all good things. “Be not deceived; God is not 
mocked: for whatsoever a man soweth, that shall he also reap. 
* For he that soweth unto his own flesh shall of the flesh reap 


25. By the... by the] So Wiel. (‘bi. 
Spirit’): Auth. and the remaining Vv. 
“inthe οὖν . in the.’ 

26. Become] So Cov. (Test.): ‘be,’ 
Auth., Tynd, Cov., Cran., Gen., Bish.; 
‘be made,’ Wiel., Rhem. Vain- 
glorious] So Tynd., Cov.: ‘desirous of 
vain glory,’ Auth. and the remaining Vy. 
except Wicl , ‘ coueitous of veyne glory.’ 


Cuarrer VI. 1. Should be even sur- 
prised] ‘Be overtaken.’ Auth., Cov. 
(both) ; ‘be occupied,’ Wiel.; ‘be fallen 
by chance,’ Tynd.; ‘be taken,’ Cran. ; 
‘by occasion,’ Gen., Bish. ; ‘be predccu- 
pated,’ Rhem. 

2. Thus shall ye, ete.] *‘So fulfil,’ 
Auth., Tynd., Cran., Gen. 

3. Deceiveth his own mind| So Cran. ; 
‘deceiveth himself,’ Auth., Cov. (both) ; 
‘bigilith hym silf,’ ‘Wiel. ; ‘deceaveth 
hym silfe in his ymaginacion,’ Tynd., 
Gen. ; ‘in his own fansie,’ Bish. ; ‘se- 
duceth himself,’ Rhem. 


4. Each] So Wicl. ; ‘every,’ Auth. and 
the remaining Vy. His ground ὦ 
of boasting ete.] ‘Rejoicing in himself 
alone and not in another,’ Auth., and 
similarly, Tynd., Cov., Cran., Gen., Bish.; 
‘haue glorie,’ Wicl. ; ‘so shall he rejoice 
only in himself,’ Cov. (Test.); ‘have the 
glorie,’ Rhem. 

5. Each] So Wicl.; ‘every, Auth. 
and all the remaining Vy. Must 
bear] ‘Shall bear, Auth. and all the 
other Vy. Load] ‘ Burden,’ Auth. 
and the other Vv. except Wiel., ‘charge.’ 

6. But let him] So Cov. (both) : ‘let 
him,’ Auth. and the remaining Vy. ex- 
cept Rhem., ‘and let him’ 

8. Unto his own flesh] ‘To his flesh,’ 
Auth., Gen.; ‘inhis fleisch,’ Wiel., Tynd., 
Coverd. (Test.), Cran., Rhem.; ‘upon the 
fleshe,’ Cov. Unto the Sp.] ‘To 
the Spirit,’ Auth. Eternal life] ‘ Life 
everlasting,’ Auth. and the other Vy. 
except Wicel., Cov., (Test.), which pre- 
serve the more correct order ‘everlasting 


GALATIANS.,. Cuar. VI. 9—15. 


182 
corruption ; but he that soweth unto the Spirit shall of the Spirit 
reap eternal life. ° But let us not lose heart in well-doing ; for in 
due season we shall reap, if now we faint not. " Accordingly, 
then, as we have opportunity, let us do what is good unto all men, 
but especially unto them who are of the househald of faith. 

1 See in what large letters I have written unto you with mine 
own hand. ” As many as desire to make a fair show in the flesh, 
THEY constrain you to be circumcised ; only that they should not 
suffer persecution for the cross of Christ. ™ For not even do they, 
who are being circumcised, themselves keep the law; but they 
desire to have you circumcised, that they may glory in your 
flesh. 7 But far be it from ΜῈ to glory, save in the cross of our 
Lord Jesus Christ, by whom the world is crucified unto me, and I 


unto the world. 


life.’ It is not desirable to invert the or- 
der in English except when the adjective 
in the original occupies the emphatic, 7. e. 
the first place; comp. Winer, Gr. ὁ 59, 
2, p. 464. On the translation of αἰώνιος, 
comp. notes on 2 Thess. i. 9 (Transl.). 

9. But] ‘And, <Auth., Wiel., Cov. 
(Test.); the rest omit δὲ in translation. 
Let us not lose heart] ‘Let us not *be 
weary,’ Auth. and sim. Tynd., Cov., 
Cran., Gen., Bish.; ‘faile,’ Wicl., Rhem. ; 
‘faynte,’ Cov. (Test.) Tf now] ‘ If,’ 
Auth., Gen., Bish. ; ‘not failynge,’ Wicel., 
Rhem. ; ‘without werynes,’ Tynd., Cran.; 
‘without ceassynge,’ Cov.; ‘not ceas- 
synge,’ Cov. (Test.). 

10. Accordingly then, etc.] ‘As we have 
therefore,’ Auth. ; ‘therefor while,’ Wicl., 
and similarly the remaining Vy. 

What is good] ‘Good,’ Auth. But 
especially] So Rhem., Coverd. ( ‘spe- 
cially’), and sim. Wiel., ‘but moost;’ 
Cov. (Test.), ‘but moost of all:’ ‘and 
specially,’ Tynd., Cran., Gen.; Auth., 
Bish. alone omit δὲ in translation. If 
by the fine idiomatic turn ‘of the house- 
hold,’ ete., nothing more be meant than 
close and intimate union, it may be advan- 
tageously retained: see, however, notes. 


* For neither doth circumcision ayail any thing, 


11, See] So Wiel. (‘se ye’), Rhem.: 
‘ye see,’ Auth, Cran., Gen., Bish. ; ‘ be- 
holde,’ Tynd., Cov. (both). In what, 
etc.] ‘ How large a letter,’ Auth., Tynd., 
Cran., Gen. Bish.; ‘with how many 
words,’ Cov. ; ‘with what manner of let- 
ters, Rhem., and sim. Wicl.; ‘with what 
letters,’ Cov. (Test.). 

12. That they, etc.] ‘Lest they should,’ 
Auth. Cov. (both), Cran.; ‘that thei 
suffre,’ Wicl.; because they wolde not,’ 
Tynd., Gen.; ‘that they may not,’ 
Rhem. 

13. Not even, ete.] ‘ Neither they them- 
selves who are circumcised, Auth. and 
all the other Vy. ‘The circum- 
cision-party,’ is far from an improbable 
translation ; see notes. They desire] * De- 
sire,’ Auth. 

14. Far be it] So Wicel., Cov., (Test.) : 
‘God forbid that I should glory,’ Auth. 
and the remaining Vv. To glory] 
‘That I should glory,’ Auth. Bish., 
Rhem.; ‘to haue glorie,’ Wicl. ; ‘that I 
shuld rejoyce,’ Tynd., Cov., Cran., Gen. ; 
‘to rejoyce,’ Cov. (Test ). 

15. For neither, etc.| ‘For *in Christ 
Jesus neither circumcision availeth,’ 
Auth. 


Cuar. VI. 16—18. GALATIANS. 183 
nor uncircumcision, but a new creature. ™ And as many as walk 
according to this rule, peace ὅδ upon them, and mercy, and upon 
the Israel of God. ™ Henceforth let no man trouble me: for I 
bear in my body the marks of Jesus. 

“The grace of our Lord Jesus Christ fe with your spirit 
brethren. Amen. 


? 


16. Upon] So Cov., Rhem.: ‘on, Auth. ‘and here aftir’ — Of 
and the remaining Vy. except Cov. Jesus] ‘ Of the * Lord Jesus,’ Auth. 
(Test.), ‘unto them ;’ Gen., ‘shal be to 18. The grace] ‘ Brethren, the grace,’ 
them. Auth. and the other Vy. except Wicl., 


17. Henceforth] ‘From henceforth, Cov. (Test.), Rhem., which adhere to 
Auth. and the other Vy. except Wicl., the order in the original. 


THE END. 












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Cee (Critical and Grammatical) OF C. J. ELLICOTT, 
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The Commentaries of Prof. Ellicott supply an urgent want in their sphere of criticism. 
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Minor Prophets. Translated from the Original Hebrew. Witha Commentary, Critical, 
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3 


Publications of Draper and Halliday. 
Wa OF MOSES STUART, late Professor in Andover Theological 


Seminary. 


CoMMENTARY ON THE Epistite ΤῸ THE Romans. Third Edition, 


Edited and revised by Prov. R. D.C. Ropsrns. 12mo. pp 544. $2.25. 


“His Commentary on the Romans is the most elaborate of all his works. It has elicited 
more discussions than any of his other exegetical yolumes. It is the result of long-continued, 
patient thought. It a a in clear style, his maturestconclusions. It has the animating 
influence of an original treatise, written on a novel plan, and under a sense of personal re- 
ΡΠ Regarding it in all its relations, its antecedents and consequents, we pronounce 
it the most important Commentary which has appeared in this country on this Epistle.—Bib, 
sacra. 

ΚΕ We heartily commend this work to all students of the Bible. The production of one of 
the first Biblical scholars of our age, on the most important of all the doctrinal books of the 
New Testament, 1t deserves the careful study, not only of those who agree with Prof. Stuart 
in his theological and exegetical principles, but of those who earnestly dissent from some of 
his views in both respects.”— Watchman and Reflector. ; 

“This contribution by Prof. Stuart has justly taken a high place among the Commentaries 
on the Epistle to the Romans, and, with his other works, will always be held in high estima- 
tion by the student of the Sacred Scriptures.”— New York Observer. 


CoMMENTARY ON THE EpiIstLE’ To THe Heprews. Edited and re- 


vised by Pror. R. Ὁ. C. Roparns. 12mo. pp. 670. $2.25. 


“Tt is a rich treasure for the student of the original. As acommentator, Prof. Stuart was 
mpgs arduous and faithful in following up the thought and displaying the connection 
of a passage, and his work as a scholar will bear comparison with any that have since ap-, 
peared on either side of the Atlantic.”—American Presbyterian. 

“This Commentary is classical, both as to its literary and its theological merits. The edition 
before us is very skilfully edited by Professor Robbins, and gives in 11}}} Dr. Stuart’s text, 
with additions bringing it down to the present day.”’— L/piscopal Recorder. 

“We have always regarded this excellent Commentary as the happiest effort of the late 
Andover Professor. It seems to us well-nigh to exhaust the subjects which the author com- 
prehended in his plan.””— Boston Recorder. 


CoMMENTARY ON THE APOCALYSE. 2 vols. ὅνο. pp. 504,504. $4 


CoMMENTARY ON THE Boor or Proverss. 12mo. pp. 432. $1.75. 


τ This is the last work from the pen of Professor Stuart. Doth this Commentary and 
the one preceding it, on Ecclesiastes, exhibit a mellowness of spirit which savors of the good 
man ripening for heaven; and the rp hes is more condensed, and, in that respect, more agree- 
able, than in some of the works which were written in the unabated freshness and exuberant 
vigor of his mind. In learning and critical acumen they are equal to his former werks. No 
English reader, we venture to say, can elsewhere find so complete a philological exposition of 
these two important books of the Old Testament.”—Bib. Sacra. 


CoMMENTARY ON Ecciestastes. Second Edition. Edited and 


revised by R. D. C. Ropgrns, Professor in Middlebury College. 12mo. pp. 346. $1.50. 

The Introduction discusses the general nature of the book; its special design and method, 

diction, authority, credit, and general history; ancient and modern versions, and commenta- 
ries. The Commentary is strictly and minutely exegetical. 


MIScELLANIES. pp. 3869. 12mo. $1.00. 


Contents. —I. Letters to Dr. Channing on the Trinity. —II. Two Sermons on_the 
Atonement. —Sacramentat Sermon on the Lamb of God. —1V. Dedication Sermon. —Real 
Christianity. — V. Letter to Dr. Channing on Religious Liberty. — VI. Supplementary Notes 
and Postscripts. 


CriticaAL History AND DrErencre or THE OLD TESTAMENT CANON. 
12mo. pp. 450. $1.50. 


The Author thus states the purpose he had in writing this book: Referring to Norton’s 
EVIDENCES OF THE GENUINENESS OF THE GOSPELS, he says: “It is not my design in the 

resent work to review at length and controvert all the positions of Mr. Norton...... My 
intention is to confine myself, in the main, within the Jimits of a critical and historical view 
of the Jewish Canon of Scripture in the days of Christ and his apostles, and to show that this 
Canon as reccived by the Jews at that time, was declared by our Saviour and his apostles to 
be of divine origin and authority, and was treated by them as entitled to these claims.” 


Hesrew Grammar: Translated from Gesenius. 8vo. $1.00. 
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